- The weak anthropic principle does not automatically answer every profound question about why the universe is the way it is, and it does not defeat the whole enterprise of cosmology as some scientists lament, because it requires a “selection principle” determining which universes come into existence. This selection principle itself begs to be explained, and its existence must be justified to assume that the weak anthropic principle explains, e.g., the fine tuning of the universe.
- Multiverse theories such as the string theory multiverse or the quantum field theory multiverse may not cover all universes that exist. They could be a very small, perhaps infinitesimally small, fraction of all the universes that exist. There could be layers and layers of multiverses, perhaps in a tree pattern, where sibling multiverses share similar metaphysics/physics principles and subsets or more general levels of those principles are shared with parent layers and smaller subsets or even more general layers of principles are shared with parents of parent layers, etc. etc. It may also be less like a tree of different multiverses than a network or maybe just some unstructured plethora of them, possibly situated in different places within a much larger, non-mechanistic spiritual reality.
- Our physical reality could be a paradigm of interaction based on a mathematical principle, instated for unknown purposes by a (probably enormous) spiritual entity. Of course, if the spiritual (or otherwise non-physical) realm or realms are infinite, then there is probably an infinite number of physical realms just by virtue of the fact that the creation a physical realm is something that sometimes occasionally happens here and there.
- Even in a multiverse of an infinite number of universes, its metaphysics could make some possibility-bins (where the bin sizes and delineations are arbitrary) possibility more frequent, hence more likely, than others. This provides a basis for inference and extrapolation about states of things at one place or time based on states of things at another (i.e., prediction and memory). It could also be interpreted as an explanation for probabilistic causality as revealed by quantum physics.
- Some, maybe even most, universes may not be physical at all, though it’s possible that the containment and separation required for the concept of multitude of universes only applies to physical realms, and that though the non-physical realm may be unlimited and may involve an unlimited number of more and less stark disjunctions or parts that are just fairly separated, there aren’t boundaries of the type that would justify the use of the term “multiverse.”
- Why does anything exist, as opposed to nothing? I have a pet theory. It’s always the context of a possible thing or situation that determines whether that thing/situation is made manifest or not. This context includes all relevant factors, including local information, the physics of the universe, and even metaphysical principles. But there can be no greater/deeper context/metaphysics than existence itself to determine whether anything/everything exists or not. So, in the absence of any more-overarching metaphysics than the totality of existence to determine whether something is manifest or not, on that level, every possibility is manifest.
You may ask, “why isn’t the possibility of nothingness the one that’s selected instead?”, and the answer is that it is. Both the possibilities of nothing existing and everything existing are manifest, because in the absence of a greater context to determine eligibility, all possibilities are manifest, but of course, you can’t and don’t notice the nothingness. All you can notice is the somethingness.
You could argue that possibilities are a mental thing, the product of speculation, and that supposing ontological possibilities is supposing an existing thing/situation/metaphysics that can give rise to possible states, thus contradicting the idea of every possibility being made manifests in the absence of any deeper context, but to ask why anything exists as opposed to nothing presupposes that there are possibilities and that nothing and existence are two of them. So, my answer is not supposing anything not presupposed by the question. We cannot escape our own episteme while exploring ontology. Due to the primality and non-empirical nature of metaphysics, at some point metaphysics and epistemology are inextricable from each other.
I suppose you could argue that, in the absence of an overarching metaphysics beyond existence and non-existence, there’s nothing to determine that “every possibility would be manifest” (including the possibility of nothing) instead of “no possibility would manifest,” but maybe in the lack of an overarching metaphysics beyond existence and non-existence to determine if “every possibility would be manifest” (including the possibility of nothing) and “no possibility would manifest,” both manifest, and then you could then make the same argument again recursively, ad infinitum. What would be the end result in the case of an infinite regress? - In order for two things to interact with each other at all, they must share some common substrate or metaphysical design so that they have a basis/a set of rules/a protocol by which to interact. There must be agreement on how an action of one thing affects the other and vice versa. As the dynamics of a thing’s actions are presumably based in the laws of physics, and all things in our universe supposedly behave and even compose according to the same laws of physics , you’d think that as a general rule it’s probably underlying mechanics or composition of two things that they have being in common that engenders said agreement.
If there were many different types of things—that is, different types on the level of being fundamentally incompatible—in the same “space” (besides the fact that spatial relationships probably don’t apply to things that are incompatible enough not to have a basis for interaction), you’d only know of those things that have a composition that’s fundamentally compatible with yours, because to know of something is for it to affect you. So, it’s possible that everything possible or some subset of everything possible exists “in the same space” and what we call the universe is only the set of those things that operate according to a specific modus operandi, that is, the laws of physics or perhaps the laws of physics as we know them.
It kinda follows that what universe you’re in is a function of the organization principle of your being, or perhaps the mode of your perception.
I say “in the same space” even though spatial relationship wouldn’t necessarily apply across different modalities of being, but the principle of space itself probably arises from a mode of perception or, equivalently, a common mode of being among objects in the same spatiotemporal universe anyway. So “objectively” they’re in the same space in a sense or might as well be, with respect to the idea that our mode of perception or modality of being selects for them. - Although the above reasoning was done with physical universes in mind, it could also possibly explain what’s often termed the “law of attraction.”
If everything that can possibly happen happens, then there is some reality somewhere where any given person expects or desires for any given thing to happen. a principle that what you expect or desire on the deepest level tends to happen in the world would not be contradicted by the fact that everyone probably desires or expects different things, if there is some kind of organizing principle in effect where people on similar paths of desire or expectation share the same reality-state out of all reality-states. Thus major world events and developments can be more-or-less products of personal will or belief.
I suppose if all possibilities are manifest, then that includes possibilities where many people strongly believe or desire different things, which would contradict personal will influencing world events and development, but it could be only a relatively small/rare subset of all conceivable realities that exist, or that exist according to the organization principle that allows for belief or desire to inform reality. (That last possibility goes back to the idea of layers of multiverses and metaphysical principles mentioned earlier.)
Of course, it’s obvious that there are many different beliefs and expectations among people in the world about everything, including world events and development, but that is also known to those who already espouse the idea of the law of attraction. This implies that it is not “absolute” for lack of a better word; it may be in effect but may only apply in certain ways or circumstances. Also, people tend to believe and desire different things on different levels of their beings and at different times, producing mixed results.
Another thing that could bring people/spirits together into the same quantum reality is parallel choices or actions they’ve all made, resulting in the same consequences. - It’s also possible that, for some reason, in order for one’s path through the multiverse to remain appropriate to their choices, beliefs and desires, sometimes a person must end up in a reality whose past physical timeline differs from that of the reality they were previously in, hence giving rise to the Mandela Effect. (I’ve had personal experiences with the Mandela Effect I’ve described here.)
One possible contention with this theory of the Mandela Effect is that, if presumably memories are stored in the brain, why doesn’t switching into another timeline also change the state of the brain’s memories (along with the rest of that timelines history), hence making it so that nobody ever knows they switched?
Possible answers are that not all of memory is brain state and it’s only the physical aspect of the timeline that switches, or that some of the brain state remains the same when everything else shifts, in accordance to how closely intimate the brain state is to the person’s being; i.e., maybe the mechanics of this timeline switching are “organic” in a spiritual sense or up to open-ended interpretation by consciousness, as reality is ultimately made up of consciousness, and the lines between what’s changed and what’s not changed are drawn in convenient/graceful places rather than things being more strict and absolute like what we normally observe on the gross plane. - If our consciousness can transition to, or otherwise just find itself in, any extant reality just as long as it accords with their path, beliefs, desires, expectations, karma, choices/actions, or whatever, then it’s possible that we could find ourselves in a reality of any possible past, except there would apparently be selecting principles in place, such that the reality must conform to your memory about it, and that the past must be more-or-less consistent according to some principle of causality. I say more-or-less because you never know, miracles could happen.
- It may seem contradictory to think that desire generally influences reality, because in your experience it doesn’t. But there are different levels and kinds of desire. In fact, what you want is repelled from you, because wanting something entails a belief that you do not now have it, which is then reflected in your experience. But there are other levels of what one truly desires, which one may not even be aware of. Also, in my experience, desires are often realized when they’re just preferences without need attached. Usually, I’ll get what I want as soon as I totally, genuinely accept not having it as being “okay” and then forget about it, ironically.
- “At the quantum level our universe can be seen as an indeterminable place, predictable in a statistical way only when you employ large enough numbers. Between that universe and a relatively predictable one where the passage of a single planet can be timed to a picosecond, other forces come into play. For the in-between universe where we find our daily lives, that which you believe is a dominant force. Your beliefs order the unfolding of daily events. If enough of us believe, a new thing can be made to exist. Belief structure creates a filter through which chaos is sifted into order.” —Frank Herbert, Heretics of Dune
- Conversations with God book 1 by Neale Donald Walsch has a lot of interesting info on how and why God created the universe, what came before it, and what our purpose here is.
Tag: Weak Anthropic Principle
