The real world must not be taken too seriously. What you see and hear, in fact, everything you perceive through your senses is all in your head. Rather, it’s all in your mind.
Don’t protest too quickly. “I can see it, and I can feel it. When I drop a bowling ball on my toe it really hurts. This can’t be imagination.” Or can it?
What proof do you actually have of the existence of a world outside your mind? You can’t actually get outside your mind and have a look around. Unless you are having an out-of-body experience.
Student of philosophy Philip Mereton brings in a cadre of notable philosophers to reinforce his argument that the dream world is the actual world, and the world we think we perceive through our senses is really just a dream.
I can imagine a number of arguments against this hypothesis, but Mereton seems to have covered them all.
“If the world around me is nothing but a dream in my head, then why do I need to show up for work every day? Why am I not rich?” Not so fast, says Mereton. Your mind is part of a single collective mind, the mind of God if you will. What you think is your personal dream is really part of a single collective dream that encompasses what we mistakenly believe is a universe made of (imaginative) matter and energy. You have to play the hand you are dealt (my interpretation).
To Mereton the worldly interpretation of the physical scientists is a fruitless chase for explanation of things that require no interpretation beyond his central thesis: It’s all a dream. In Mereton’s view, the deeper scientists dig into their supposed real world, the more things need to be explained. To support this, Mereton cites some worldly realities.
Scientists (early philosophers) started off thinking the world consisted of four elements, including fire and water. That was not a sufficient explanation, and scientists began to think about atoms, the world’s smallest particles, particles that cannot be cut (atomic). When that proved insufficient electrons, protons and neutrons were proposed. Then came quarks, basic particles that compose all of these and a “zoo” of other particles. Scientists are still searching.
Not Mereton. His dream world explains what physical science can’t.
Mereton’s thinking leads him along some paths that parallel a host of modern day pseudo-science. It also leads to some shaky propositions.
Physical science proposes the university expanded from a single point about 13 billion years ago. This has been called the Big Bang. Astronomer Fred Hoyle had a steady-state interpretation, and he coined to term Big Bang to mock the expanding universe. Mereton, like some creationists I can cite, favor Hoyle’s mocking interpretation and liken the initial expansion to a bomb explosion. Mereton views such an explosion as a very chaotic event (not far from the truth), and he asks how so much order—galaxies, stars, planets, beautiful sunsets—can come from such chaos.
Mereton tries to have both sides of the issue. The modern cosmological view is that the universe began at a single quantum state, then expanded out uniformly. Mereton then asks rightly how the diversity we see today could have come from such uniformity. Cosmologist Alan Guth proposed over 30 years ago an “inflationary” period during the early expansion of the universe—about 10-37 seconds on. This and other tweaks appear to Mereton—and perhaps to others—to be patches on an imperfect concept.
Biological evolution comes under similar scrutiny, and here Mereton echoes the literature of Intelligent Design. Mereton, as do the folks at the Discovery Institute Center for Science and Culture, sees intelligence and design, where mainstream scientists see only natural process at work. A reading of this section of his book leaves the impression that Mereton did not do any original research into the Intelligent Design issue but rather cribbed from the likes of Behe, Dembski and Meyers.
Early in the book Mereton cites paranormal phenomena as evidence of linked minds, and he seems to take as valid some propositions that have been demonstrated to be false:
Adopting naïve realism as a foundation, however, leads material scientists into numerous difficulties. To begin with, many human experiences put into question the notion that the external world stands absolutely detached from the mind. These events include those where the mind projects an external world mistaken for the world at large (night-dreams and hallucinations), where separate minds communicate through no physical means (telepathy) or where the mind alone affects an external object (mind-over-matter) or the body (placebo effect). Material science offers no explanation for these events because it detects no physical connection between the mind and the external world; consequently, it has no theory to account for so-called paranormal events. Steven Weinberg expresses this viewpoint clearly: “We do not understand everything, but we understand enough to know there is no room in our world for telekinesis [mind-over-matter] or astrology. What possible signal from or brains could move distant objects and yet have no effect on any scientific instruments?”
The quote is from Dreams of a Final Theory, 49.
There are those who believe that stating something repeatedly makes it more true. Mereton seems to be one of these. He is so sure that the world is but a dream that he feels he must reassure the reader periodically. For example:
But we are rising slowly to the realization that we can only be here in one way, and that is through a united dream. And it is hear where we will find the source of symmetry and beauty in the physical world, not through the misguided theories of material science.
Throughout the book, other material is covered multiple times. Mereton is a meticulous writer with a clean style, but he has taken far too much space to make his point. Reading through The Heaven at the End of Science one gets the idea that the book could have been about 1/4 as thick.
The jacket mentions that Mereton is a practicing lawyer and that he obtained a philosophy degree from Beloit College. His philosophical background shows throughout the book with citations from a host of famous others who have addressed the subject. In fact, footnotes comprise a significant fraction of the page space. A careful reader will enjoy following up on pertinent citations.
In a follow-up e-mail to the author I compared his thesis to “Last Wednesdayism.” Last Wednesdayism is a contrived belief system that skeptics use to mock some creationists’ views. It is stated as follows: “The universe and its history were created last Wednesday. We were created along with it with this history already imprinted in our brains.” Any attempt to refute Last Wednesdayism with fossil evidence or written histories will be countered by its proponents by stating that this evidence and these histories were all forged last Wednesday and before that time none of any of it existed.
Mereton recognized the allusion to creationism and he cited an example from mainstream science with a similar flaw:
In John Gribbin's In Search of the Multiverse, the author all but argues for the existence of multiple worlds, computer minds, and all sorts of strange things. It seems to me that this speculation is more akin to Wednesdayism than the simple notion that we are dreaming creatures participating in the one mind of God. Both worldviews may seem strange to the other but the question should be, which one explains more?
Before we begin to doubt that “Life is but a dream,” we should also examine some of our own scientific explanations.