Binding 13 Series Quotes

One possibility is that many of these universes are unstable and decay to our familiar universe. We recall that the vacuum, instead of being a boring, featureless thing, is actually teeming with bubble universes popping in and out of existence, like in a bubble bath. Hawking called this the space-time foam. Most of these tiny bubble universes are unstable, jumping out of the vacuum and then jumping back in. In the same way, once the final formulation of the theory is found, one might be able to show that most of these alternate universes are unstable and decay down to our universe. For example, the natural time scale for these bubble universes is the Planck time, which is 10−43 seconds, an incredibly short amount of time. Most universes only live for this brief instant. Yet the age of our universe, by comparison, is 13.8 billion years, which is astronomically longer than the lifespan of most universes in this formulation. In other words, perhaps our universe is special among the infinity of universes in the landscape. Ours has outlasted them all, and that is why we are here today to discuss this question. But what do we do if the final equation turns out to be so complex that it cannot be solved by hand? Then it seems impossible to show that our universe is special among the universes in the landscape. At that point I think we should put it in a computer. This is the path taken for the quark theory. We recall that the Yang-Mills particle acts like a glue to bind quarks into a proton. But after fifty years, no one has been able to rigorously prove this mathematically. In fact, many physicists have pretty much given up hope of ever accomplishing it. Instead, the Yang-Mills equations are solved on a computer. This is done by approximating space-time as a series of lattice points. Normally, we think of space-time being a smooth surface, with an infinite number of points. When objects move, they pass through this infinite sequence. But we can approximate this smooth surface with a grid or lattice, like a mesh. As we let the spacing between lattice points get smaller and smaller, it becomes ordinary space-time, and the final theory begins to emerge. Similarly, once we have the final equation for M-theory, we can put it on a lattice and do the computation on a computer. In this scenario, our universe emerges from the output of a supercomputer. (However, I am reminded of the Hitchhiker’s Guide to the Galaxy, when a gigantic supercomputer is built to find the meaning of life. After eons doing the calculation, the computer finally concluded that the meaning of the universe was “forty-two.”)

In physical terms, we know that every human action can be reduced to a series of impersonal events: Genes are transcribed, neurotransmitters bind to their receptors, muscle fibers contract, and John Doe pulls the trigger on his gun. But for our commonsense notions of human agency and morality to hold, it seems that our actions cannot be merely lawful products of our biology, our conditioning, or anything else that might lead others to predict them. Consequently, some scientists and philosophers hope that chance or quantum uncertainty can make room for free will. For instance, the biologist Martin Heisenberg has observed that certain processes in the brain, such as the opening and closing of ion channels and the release of synaptic vesicles, occur at random, and cannot therefore be determined by environmental stimuli. Thus, much of our behavior can be considered truly “self-generated”—and therein, he imagines, lies a basis for human freedom. But how do events of this kind justify the feeling of free will? “Self-generated” in this sense means only that certain events originate in the brain. If my decision to have a second cup of coffee this morning was due to a random release of neurotransmitters, how could the indeterminacy of the initiating event count as the free exercise of my will? Chance occurrences are by definition ones for which I can claim no responsibility. And if certain of my behaviors are truly the result of chance, they should be surprising even to me. How would neurological ambushes of this kind make me free? Imagine what your life would be like if all your actions, intentions, beliefs, and desires were randomly “self-generated” in this way. You would scarcely seem to have a mind at all. You would live as one blown about by an internal wind. Actions, intentions, beliefs, and desires can exist only in a system that is significantly constrained by patterns of behavior and the laws of stimulus-response. The possibility of reasoning with other human beings—or, indeed, of finding their behaviors and utterances comprehensible at all—depends on the assumption that their thoughts and actions will obediently ride the rails of a shared reality. This is true as well when attempting to understand one’s own behavior. In the limit, Heisenberg’s “self-generated” mental events would preclude the existence of any mind at all. The indeterminacy specific to quantum mechanics offers no foothold: If my brain is a quantum computer, the brain of a fly is likely to be a quantum computer, too. Do flies enjoy free will? Quantum effects are unlikely to be biologically salient in any case. They play a role in evolution because cosmic rays and other high-energy particles cause point mutations in DNA (and the behavior of such particles passing through the nucleus of a cell is governed by the laws of quantum mechanics). Evolution, therefore, seems unpredictable in principle.13 But few neuroscientists view the brain as a quantum computer. And even if it were, quantum indeterminacy does nothing to make the concept of free will scientifically intelligible. In the face of any real independence from prior events, every thought and action would seem to merit the statement “I don’t know what came over me.” If determinism is true, the future is set—and this includes all our future states of mind and our subsequent behavior. And to the extent that the law of cause and effect is subject to indeterminism—quantum or otherwise—we can take no credit for what happens. There is no combination of these truths that seems compatible with the popular notion of free will.

Star, fate, and breath,” he croaked, licking his lips, “be kind to me, preserve me from the pride of the hand. Star, source of all life, to which I will return to be remade, erase my sins...”  My eyes moistened again, hearing the old prayer, and I echoed the old man. Together:  “...and purify, bind my atoms to something higher, send my light far to others who truly see. In the arms of great galaxies there lies salvation, and we there will go, to dance in endless joy the innocent dance free of the hand.” The old man's voice faded, and I finished, “In the name of the Good Man, the secrets of Logos, of Fate and Breath and Soul, so be it through deep time.

binding of Satan described in verses 1-3. He does not tell us exactly what he thinks this binding means nor precisely what he understands by "deceive the nations no more." He does not relate the binding of Satan spoken of here to passages in the Gospels which speak of such a binding as having already begun at the time of Christ's first coming (see pp. 161-64 of my essay).