The Gospel of Peter THE GOSPEL OF PETER CHAPTER 1 1. On this occasion, when I may die soon as a forsaken sacrifice to the evil of this world, I deign to express and transmit the Divine Wisdom I have received, for the salvation of all living beings. 2. This teaching is a form of Vaisnavism, but it is not the pre-Buddhist Vaisnavism of the Hare Krishna movement. Rather, it is the post-Buddhist Vaisnavism of Kalki Avatar, who was mentioned in the Revelation of St. John the Divine. (19:11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.) This being is also known as Kartikeya, the God of War, who is but another form of Babaji, the Father of Jesus Christ. Indeed Kartikeya, the son of Shiva, is the Father in this teaching of Christ Communism; and Sananda, the son of Brahma, is the Son. Sananda is but another form of Jesus Christ. 3. John the Baptist proclaimed: I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with fire and the Holy Ghost. (Matthew 3:11, with slight correction.) This signifies the same distinction between the earlier Vaisnavism and the final Vaisnavism of Kalki Avatar. 4. There are two creations, one called jiva-tattva, and the other called Vishnu-tattva. The former is created entirely by jiva souls, or living souls. The highest of these is Brahma, the Creator God of the Old Testament. He creates entirely by mind power, whereas humans create by mind-through-body power. Human knowledge comes from external scientific observation, whereas Brahma’s knowledge comes from internal scientific observation, also called Dhyana, or meditation. The latter confers the powers known as siddhis. Brahma is the highest siddha and the most advanced jiva soul. However, all jiva souls are profoundly ignorant of the Truth and the Divine Reality, which can only be known through Divine Revelation and Experience. Hence, the soul is the seat of the ignorance. 5. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.” (1 Corinthians 15:45.) A quickening spirit is also known as an Ascended Master, the ascension being the process of transformation of the ignorant soul into the quickening spirit. 6. As an example of this teaching, we may consider the planet Venus. In Vishnu-tattva it is a flourishing civilization of Ascended beings, but in jiva-tattva, the mere shadow of Vishnu-tattva, it is a barren wasteland. Jiva-tattva is the shadow universe described in Plato’s parable of the cave. There is nothing divine in jiva-tattva, except for the jiva-souls themselves, which are potentially divine. There is nothing perfect. All is flawed and bears the mark of deep and profound ignorance. Brahma’s ignorance is the most awesome and frightening of all. 7. There is an interesting question about the degree to which jiva-tattva can be transformed into something more divine, on a small scale or on a larger scale. It is certainly true that no jiva soul can create Divine Reality, but Brahma has certainly glimpsed the Divine Reality, or else he could not have created the shadow universe that mimics it. Moreover, a being of the Divine Reality can certainly appear in the shadow universe and transform it into a more divine reality, to a limited or greater extent. This is the basis of the miracles performed by Jesus and other Ascended Masters. The extent to which this can be done is unknown. It may depend upon the free-will of the jiva souls. 8. The structure of human social reality is inherently fascistic. The human creates by mind-through-body power, and so it is natural that a “mind” class, or bourgeoisie, develops, along with a “body” class, or proletariat. Brahma is the supremely bourgeois character, or in the words of Paul Erdos, “God is the Supreme Fascist.” This pertains, however, only to the Creator God of the Old Testament, not to the God who liberates us from his hopelessly flawed creation. Sananda, the son of Brahma, is in fact an incarnation of Vishnu, and he is free from the ignorance of his father. 9. It is sometimes said that the four Kumaras, Sananda being one of them, were the “mind-born” sons of Brahma. If so, they are not limited by the mind from which they emerged. Rather, they are expressions of Brahma’s deep desire for true enlightenment. Brahma’s creation is certainly not all bad, and in many but not all ways it is far superior to human-creation. So far at least, only Brahma can create a tree, but he also created a myriad of diseases to which each creature is prone, making the life of creatures a curious mixture of wonder and misery. 10. The God of Sinai was Shiva, not Brahma, but without the teaching of Vishnu, the teaching of Shiva only constitutes an unresolved antithesis that is part of the problem and not the solution. Shiva is known as the God of Destruction. CHAPTER 2 1. The organism is the operator and the environment is the eigenvector. They pertain to the observation of an extended thing, res extensa, or a thinking thing, res cogitans. Both extension and thought, as attributes, reside in the organism or observer. The observation of things must be conceived in terms of sets of eigenvectors, which are sets of environments. For extended things, they generally pertain to space or momentum space, as a mere example of conjugate types of environments. The mere spatial, by itself, is never an option in quantum theory. There must always be conjugate sets of environments, and the environments exist only relative to organisms in their process of observing physical things. 2. There are seven metaphysical worlds: meta-physical (classical), causal, phenomenal, etheric, mental, emotional, and physical (quantal). The organism, or observer, is in the first, or meta-physical, world. The observed things in nature are in the seventh, or physical, world. The worlds constitute the subject-object relationship reiterated. 3. The operator, which represents the ultimate subject, is hence in the first world, while the eigenvector, which represents the objective pole, is reiterated in the third and seventh worlds. The eigen-value is in the fifth world. Also in the fifth world is the state vector, but when it is put into a particular representation, then it becomes a wave function in the seventh world. 4. The state vector, once it is put into a representation, becomes a potential for an actual event. The potential is in the sixth world, while the actual event is in the fifth world. The relation of potential to actual event constitutes the I-IT of Martin Buber, because the actual event is originally conceived as an actual event at the measuring device, which is an external event. The IT represents the jiva-tattva. Henry Stapp, a successor to Werner Heisenberg, has attempted to think of the actual event in terms of thought. The I-THOU relationship involves the Vishnu-tattva and the thinking thing in nature. The THOU proceeds from the IT, even as the THOUGHT proceeds from the THOU, constituting altogether a biofeedback loop. 5. By virtue of being things, both the thinking thing and the extended thing are objective, but the former is the subjective pole of the physical world, while the latter is the objective pole of the physical world. The wave function, representing the “undisturbed” time-development of the observed system, is objective, while the state reduction is induced by the uncontrollable interaction with the subjective. It is not clear whether the thinking thing can be described by a wave function or not, even though the reduction requires that it not be described by the wave function of the extended thing. John von Neumann referred to the two processes as interventions, indicating that they were both extra-physical in essence, but represented in the physical world. Similarly, the state of the system and the very concept of the system and its physical observer are all “interventions,” generated by the principle of the psycho-physical parallelism. Hence, the physical world is causally closed, but subject to extra-physical influence, since all physical things and processes are but “interventions” from the extra-physical domain. The conditions of physical causation are altered by continuous metaphysical importation. 6. This is the basis for the explanation by Niels Bohr of the Einstein-Podolsky-Rosen paradox. Niels Bohr’s disavowal of metaphysics has no more credibility than Gautama Buddha’s disavowal of his Godhood. He was in fact the ninth incarnation of Vishnu. Only the naïve or insincere are fooled by these attempts at deflection. They are only attempts to avoid the painful invalidation of truth by an evil-minded society that is best represented by Jesus Christ on the Cross. 7. The Zen mind of taughtness can easily turn to tenseness and psychosomatic illness under the painful psychological influence of unjust invalidation, accompanied by public scorn and shame. This is in fact the primary strategy of mind control exercised by fascistic governments, such as the ones we have now, at all levels of our society. The founding fathers of America envisioned something different, but it has never been implemented. On the contrary, their intent has been consciously undermined and all but eliminated from existence, the hypocritical words of the Gettysburg Address notwithstanding. What we have now is a “show” democracy, designed to thwart justice. 8. In any case, the upshot of the above analysis is that Stapp’s attempt to correlate thought to the state reduction is generally misplaced with reference to jiva-tattva, the universe we now inhabit. To the extent that it can be done, it constitutes a description of the transformation of jiva-tattva through the power of miracles. On the other hand, the world of pure experience envisioned by William James and theorized by Henry Stapp does exist. It is called Vishnu-tattva and it is the Divine Reality. 9. One thing that should be noticed about this version of other worldiness is that it is top down rather than bottom up. As sentient beings, we are not physical beings at all in the true quantal sense of the word “physical.” We essentially occupy the first world, which is the world of the classical observer, seven worlds removed from the physical world. The doctrine of atomism limits the physical world to local physical effects at the smallest scale possible. That scale is approximately 10^-30 meters, just above the Planck length at 10^-35 meters, where space and time break down. Elementary particles exist at about 10^-15 meters, and that is the realm of jiva-tattva. Although string theories try to reach deeper and may even claim to describe things at the Planck length, these efforts are largely misdirected, since they are not guided by Divine Revelation. The work of Alfred North Whitehead is useful in describing the real character of the sub-particle levels, although he also fell short of ascribing his insights to Divine Revelation. That is either because they were not or because he was afraid of invalidation if he proclaimed the pure unadulterated truth. 10. Nonetheless, the work of Whitehead points to the solution of the hard problem posed by David Chalmers. Consciousness can certainly not be described by elementary particle physics, since elementary particles themselves do not exhibit even the rudiments of consciousness. In that sense, consciousness is alien to jiva-tattva. On the other hand, the actual entities of Whitehead do exhibit the rudiments of consciousness and are the basis in Nature for the emergence of full-blown human consciousness as well as its source in God Consciousness and Christ Consciousness. But again, this refers to the Divine Nature and not to the nature of jiva-tattva. 11. The whole brain with its networks, neurons, and synaptic junctions is a sort of overlay on the Whiteheadian realm of pure experience. As William James avers, the whole brain is not a physical fact, but at most its molecular components are physical facts. (“The Principles of Psychology,” Volume 1, Dover, 1950, page 178.) The quantum brain is a software program running on a sub-particle experiential hardware that was not primarily designed for that purpose, to stand Daniel Dennett back on his feet. 12. Henry Stapp attempts to introduce consciousness and subjectivity into science as mere primitives that cannot be analyzed themselves, but this does not lead to a science of consciousness. It is true that within the confines of jiva-tattva, consciousness itself must remain an enigma. Consciousness can be made an object of study, as Edmund Husserl proclaimed, but this cannot be done within the confines of elementary particle physics. The most ancient dictum of the occult science is, “Man know thyself.” This, however, cannot be done by external observation alone or even by introspection alone – it requires Divine Revelation. CHAPTER 3 1. Combining the insight of William James that only local reality is truly physical and that large objects such as the whole brain are extra-physical (The Principles of Psychology, Volume 1, Dover, 1950, page 178) with John von Neumann's concept of the psycho-physical parallelism (Mathematical Foundations of Quantum Mechanics, Princeton, 1955, pages 418-419), one comes to the invariable conclusion of David Bohm that the omniverse is essentially a grand hologram of exquisite design. The wholes are contained in the parts. 2. From the standpoint of quantum ontology, the quantum brain of the observer must be holographically present in each elementary particle, at its sub-particle levels, from 10^-15 meters down to the Planck length at 10^-35 meters. This is the necessary extension of complementarity envisioned by Niels Bohr in his lectures and essays after 1935. Bohr understood that the noumenal reality, which he never mentioned, must have to do with the observer himself, and that the so-called elementary particles were only phenomenal. 3. The sub-particle levels are populated by the actual entities of Alfred North Whitehead, and at the sub-particle levels this rich source of experience interpenetrates with the structures of the quantum brain and generates the consciousness that we experience at the macroscopic level. This explains *how* consciousness can exist in a world that does not seem to support it, and the second part of the “hard problem” is *why* consciousness exists. The unique function of consciousness is to give us the unitive experience of the macroscopic extra-physical levels of reality. It is the mechanism by which the hologram in its entirety is displayed. 4. The mechanism involves correspondence between the four excitory neurotransmitters, dopamine, acetylcholine, serotonin, and norepinephrine, and the four planes of tattvic reality, physical, astral, causal, and soul plane, and the four spiritual centers in the body, hara, heart, head, and out-of-body heaven center, and the four gauge forces of nature, strong force, weak force, electromagnetism, and gravity. This is the "law of the four." 5. The quantum brain is essentially a measuring device designed to measure the quantum effects in its synaptic junctions. The elementary particle is essentially a measuring device to measure the experience we have of it. Hence a world of pure experience. Ordinary quantum experiments are essentially on the phenomenal levels of the metaphysical omniverse and do not reach down to the noumenal levels of mental, emotional, or physical reality. 6. Quantum theory is in the first instance a description of the world of actual entities and the detailed knowledge that they have of each other. Our knowledge is, by comparison, simplified to select what is essential to our interest and survival. This approach retains the subjectivity of the state vector as always constituting someone's actual knowledge. The quantum theory used in ordinary quantum experiments is a derivative form of the theory, based on the Aristotelian categories of our knowledge, which constitute a genetically inherited logical vocabulary. 7. In practical terms, the nuclei of the hydrogen atoms in the water of our bodies carries most of the holographic information involved in the deeper theory. One of the things Christof Koch mentioned in a recent lecture is that there seem to be essentially two brains (the two hemispheres). These correspond to the two hydrogen atoms in the water molecule. The oxygen, of course, corresponds macroscopically with our lungs. So, each water molecule is a tiny replica of the entire body, and the quantum brain is in fact contained within it holographically. Homeopathy has been based on this principle of resonance within water molecules for some time now. 8. The approach outlined here directly challenges the famous statement of Werner Heisenberg that: "Certainly quantum theory does not contain genuine subjective features, it does not introduce the mind of the physicist as a part of the atomic event." (Physics and Philosophy, Harper & Row, 1958, page 55.) My prediction is that when the Large Hadron Collider, or LHC, comes online at CERN in 2007, the search for a science of consciousness may well come to an unexpected end. For within the proton, at even smaller scales, is indeed a world of living actual entities and a holographic reflection of the mind of the observer, namely in terms of his quantum brain. 9. It is conceivable that signs of these will be seen rather than signs of a Higgs boson or of supersymmetry. Recognizing the actual entities and the quantum brain may be a difficult task, but if the results confound the experts entirely then the possibility will exist that a new type of science has been born of the type suggested here and previously by Alfred North Whitehead and by Niels Bohr himself, after 1935. 10. Another way this approach can be tested is by finding someone who can enter into enlightenment at will and observing the neurotransmitter tracts that light up in his (classical) brain when he is in the state of infinite consciousness aware only of itself. This state is known as kensho and is arrived at by going up through energy centers in the hara and the heart and then through the effugent light in the head center to the out-of-body heaven center of infinite consciousness aware only of itself. The successive tracts of neurotransmitters that will light up in a highly coherent way, according to this doctrine, are: dopamine, acetylcholine, serotonin, and norepinephrine. 11. All qualia are encoded in terms of the four excitory neurotransmitters, even as the DNA code was found to involve the four nucleotide bases, but the code for consciousness itself is norepinephrine itself, in unison and unmixed with any other excitations. When a Zen Master gives a teisho, or spiritual talk, he tries to "spark the hara," which is intended to trigger in the listener the coherent excitation of the dopamine pathways and thus awaken the energy of enlightenment. If the energy then ascends to the heart center, enlightenment and the experience of true nature, which is consciousness itself, will follow, as day follows night. 12. Consciousness is the eternal verity of the universe, and all matter is but transitory and illusory by comparison. All sparks of consciousness and individual focuses of consciousness are inseparable from their source in infinite consciousness. CHAPTER 4 1. To round out this Gospel, just a few words should be said about the justification for the seven world metaphysical system mentioned in Chapter 2, Verse 2. Before the discovery of quantum mechanics, there was only the first world, which we call the meta-physical world, and there was only the lowest sub-world of that world, which is the physical sub-world. Newtonian physics is about matter characterized by the extension attribute of Cartesian philosophy. Juxtaposed to matter is spirit characterized by the thought attribute. There is no essential connection between the realm of matter and the realm of spirit. There are no true things in Newtonian physics, so it does not by any means exhaust the Cartesian philosophy, which includes both extended things and thinking things. Those things in nature belong to the seventh metaphysical world, which is the new conception of the physical world that came into being through the discovery that nature was governed by quantum, not classical, mechanics. 2. And yet, quantum mechanics presumes a world governed by classical mechanics to give it meaning that cannot be derived from or emerge from the world governed by quantum mechanics. This was emphasized by David Bohm in his 1951 textbook, entitled "Quantum Theory." Wolfgang Pauli gave his wholehearted endorsement to this book, so we know that it expressed the true spirit of the Copenhagen philosophy. The only logical conclusion one can come to is that the new physics requires a new metaphysics that embraces at least two distinct worlds, what we now call the meta-physical, or classical, and what we now call the physical, or quantal. 3. In quantum mechanics, the observational standpoint is all-important, and that requires an observer and an observed thing in nature. These can be located in the first and seventh worlds, respectively. The immediate object of the observer is not the observed thing in nature, but rather a phenomenal object that represents it. Similarly, there is a mental world that stands as the immediate subject to the physical world as object. Therefore, we can understand that the subject-object relation is reiterated, such that there are the seven worlds mentioned in Chapter 2, Verse 2. 4. The theory of atomism and the Einstein doctrine of spatially local physics now requires that we attribute to the physical world only things of the smallest dimension, which we know from relativity to approximate the Planck length at 10^-35 meters. The physical world is actually of the scale of 10^-30, while the oroboric world that connects the seventh world with the first world is of the scale of the Planck length. The first meta-physical world is of the lab scale, or 10^0 meters. The proton is of the scale of 10^-15 meters, which places it in the fourth or etheric world. We see, therefore, that quantum mechanics, as presently understood, has not exhausted the Cartesian philosophy, either, or even the framework of complementarity. This was precisely the message of Niels Bohr in several of his lectures and essays after 1935. The following is the best example: Niels Bohr, "Causality and Complementarity," address delivered before the Second International Congress for the Unity of Science, June, 1936, in Philosophy of Science, Vol. 4, No. 3, page 294: "On closer consideration, the present formulation of quantum mechanics in spite of its great fruitfulness would yet seem to be no more than a first step in the necessary generalization of the classical mode of description, justified only by the possibility of disregarding in its domain of application the atomic structure of the measuring instruments themselves in the interpretation of the results of experiment. For a correlation of still deeper lying laws of nature involving not only the mutual interaction of the so-called elementary constituents of matter but also the stability of their existence, this last assumption can no longer be maintained, as we must be prepared for a more comprehensive generalization of the complementary mode of description which will demand a still more radical renunciation of the usual claims of so-called visualization." Interpretation: What you see is not what you get. Reality is more complex than it appears and can only be understood in the final analysis through Divine Revelation. The present state of affairs is a bit more than a first step in a long journey. It is precisely a half-way house. Our elementary particles at 10^-15 meters are half way toward an understanding of the reality of the point-instant, or ksana, at 10^-30 meters. 5. The notion that the quantum brain is really a sub-particle entity may seem at first blush far-fetched, but not if one considers it in the light of Whiteheadian process theory, which is a type of monadology. The first phenomenological fact is that we as the observer seem to exist in an extensive spacetime continuum. In Whitehead’s theory, the extensive spacetime continuum is a general potential for actualization in an actual entity, whereby it becomes an internalized pattern of relationship to all other actual entities. The actual entity atomizes the extensive spacetime continuum and renders it discrete, but yet incorporates it in toto. Where the standpoint of the observer is somehow basic to reality, it is not hard to imagine that the brain in the extensive spacetime continuum is part of the general potential actualized by each actual entity. This is the mechanism that generates the hologram in the first place, while the emergence of consciousness is the mechanism that recovers it in its entirety. 6. Suffice it to say that the von Neumann approach by itself does not solve the problem mentioned above by Bohr. It only confirms its existence by an argument of reductio absurdum. At the end of the von Neumann chain, all matter is placed on the quantal side of the Heisenberg Schnitt, and the null set of the absence of matter must then be regarded as the "entity" to which everything in the theory has reference. This is, on the face of it, absurd and without any motivation. At best, it is the introduction of an ad hoc dualism. 7. The gnosis presented here, on the other hand, does solve the quantum measurement problem, as well as the "hard problem." It solves the former by actually having the classical observer observe himself observing. It is the engaged observer who actually has thoughts and feelings and consciousness, because those things do not exist in the classical universe of the detached observer. On the other hand, the detached classical observer does actually exist through the actual mechanism of the emergence of consciousness, which generates the classical hologram in its entirety. Consciousness here is primal, like infinite space, and closely related to energy and light. The core problem to be solved is the relation of the classical to the quantal, and this gnosis addresses that problem. CHAPTER 5 1. One need not resort to the idea of a holographic brain to make sense of the sub-particle character of the quantum brain. One need only believe that Nature or God, in designing creatures with mental faculties, made use of an architecture belonging essentially to the sub-particle world of actual entities. This allows us to effectively shift the zero-point of “lab scale” to the mental world when describing the imitative quantum brain as a whole. The whole quantum brain must only have been designed well enough to resonate with the underlying world of actual entities, from whence our sentient properties arise. The higher worlds of “body” then form a yin-yang symbol with the lower worlds of “mind,” starting with the mental world as the second order “lab scale.” What particles in the fourth world are to “body,” consciousness or cogito in the oroboric “eighth world” are to “mind,” namely the currency of that realm. 2. It is possible to shift the zero-point of “lab scale” even further to the seventh or physical world, if one can simply conceive of a world of wholeness, where there are literally no parts. This is the true nature of the quantum physical world, insofar as it can be inhabited by sentient beings, once they are ascended. This realm of wholeness is described by the Invocation to the Isopanisad. As translated by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, it reads as follows: “The Personality of Godhead is perfect and complete, and because He is perfect, all emanations from Him, such as the phenomenal world, are perfectly equipped as complete wholes. Whatsoever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many units emanate from Him, He remains the complete balance.” 3. It is also convenient to place the zero-point of “lab scale” in the fourth or etheric world. This places the elementary particle scale of 10^-15 meters in the seventh or physical world. This placement is the content of von Neumann’s Principle of the Psycho-Physical Parallelism. It enables us to treat the physical forms of things as the things themselves, for the purposes of science. The atomic soul, which is not bound by the mathematical state description, is the III or actual observer of von Neumann, while the elementary particles, which are bound by the mathematical state description, constitute his number I, or actually observed things in nature. III is of course the res cogitans of Descartes, while each I is a res extensa. This is the proper way of performing the Psycho-Physical reduction that does not lead to a reductio absurdum. 4. Similarly, the situation described in verse 1, above, can accommodate the views of Henry Stapp in a coherent way. The concept of operator belongs to the concept of observer in the first or meta-physical world. The density operator, time-development operator, and projection operator all are located in the upper three of the metaphysical worlds. They constitute the physical description, which we would prefer to call “body.” This realm of “body” is linked through complementarity with the realm of “mind” occupying the lower three of the metaphysical worlds as the so-called quantum brain, in which the “mind” inheres, according to Stapp. 5. Finally, it should be mentioned that the point-instant and event particle of Alfred North Whitehead may have been mere abstractions to him, but they would have interested Albert Einstein as the fulfilment of his search for the true particle singularities of nature, located far below the scale of the presently known elementary particles. In the context of verse 4, above, however, the “event particle” could refer to the brain event and the elementary particle at 10^-15 meters, in the oroboric world within that context. It then turns out that the actual event and subsequent THOUGHT pertain not just to the Reduction, but to the Destruction and Creation of particles. These particles can be identified with the particles in verse 3, above, which are the actually observed things in nature. So the mere formal content of black holes and white holes pertains to the destruction and creation of our ordinary elementary particles. The Destruction and Creation Operators are the basis states of quantum field theory, although the quantum field theory of the future will include something called an Ideation Operator, as well, and my theory alone can explain exactly how that comes about. |