Glimpses of Hidden Reality

“To honor a living person who has made an exceptional contribution affirming life’s spiritual dimension, whether through insight, discovery, or practical works,” the Templeton foundation awarded its 2009 prize to a French physicist.

Bernard d’Espagnat, 87, is a theoretical physicist and philosopher of science at the University of Paris-Orsay. He was recognized for his pioneering contributions to the nature of physical reality and making the daring suggestion that matter everywhere is caught in a web of “veiled reality” that lies beneath time, space and energy.

What has “veiled reality” got to do with spirituality? In simple terms, it means that there are limits to what science can explain. Once we acknowledge this, it opens the door to the mysterious and the transcendent.

There is an abundance of good writing on spirituality and faith. What sets apart the work of scientists like D’Espagnat is that they use science to show the limits of science, thus allowing for the possibility that there is more to life than the acceptance of only that which can be seen or measured and rejection of that which cannot.

D’Espagnat’s quest was driven by a single, profound question: “What insight does science reveal about the nature of reality?” His research tool consisted of quantum physics, a subject he learned from one of its founders, another Frenchman named Louis de Broglie, winner of the 1929 Nobel Prize in physics. De Broglie showed that matter had wave-like properties and waves had properties that classical physics attributed only to matter. What this meant was that reality was different and more subtle than what it appeared to be. D’Espagnat devoted seven decades of his creative life trying to figure out the deepest aspects of this reality.

His research showed that “veiled reality” could be glimpsed through quantum mechanics. (An analogy from art: Pablo Picasso used cubism to paint his view of reality). In a series of famous experiments performed in 1981-82 on the polarization of photons (a massless particle associated with light waves), it was found that a change in the polarization of a photon (think of it as the direction in which it oscillates) miles removed from another photon could be detected in both. In other words, both photons were connected, or "entangled." What’s more, the change in their states traveled faster than light, a violation of Einstein’s Special Theory of Relativity.

The experiments tested “Bell’s Theorem,” named after the Irish physicist John Bell, which states that nature is composed of objects whose behavior can be understood “locally,” that is, influenced directly only by their immediate surroundings. Quantum mechanics, on the other hand, predicts that nature is non-local, that is, the behavior of an object is influenced by objects far removed from it. D’Espagnat predicted that quantum mechanics was right, and the experiments proved him right. Physical reality turns out to be non-local, leaving open the possibility of invisible realms, the “veiled reality.”

Understanding the implications of these rigorous experiments can be daunting for the non-scientist but as D’Espagnat explained: “It’s not that science will explain the ultimate reality of certain objects or events. Rather, it is that the concepts we use, such as space, time, causality and so on … are not applicable to ultimate reality.” In other words, it is arrogance to suggest that science can have the final word on the true nature of reality. The best that science can do is to describe reality as it appears to us, taking into account limitations of our own mind and our own sensibilities.

This leads to a humbler understanding of our place in the universe. We are not its master, and its “veiled reality” can point to something larger than ourselves. To some, this may come as a disappointment; to scientists like D’Espagnat, it is a source of awe and inspiration. Matter is not the only reality. According to D’Espagnat, “the possibility that the things we observe may be tentatively interpreted as signs providing us with some perhaps not entirely misleading glimpses of a higher reality and, therefore, that higher forms of spirituality are fully compatible with what seems to emerge from contemporary physics … Mystery is not something negative that has to be eliminated. On the contrary, it is one of the constitutive elements of being.”

One scientist influenced by D’Espagnat’s work is Bruno Guiderdoni, a Muslim convert who is the director of research at France’s National Center for Scientific Research and co-founder and director of the Islamic Institute for Advanced Studies in Paris. Attending one of D’Espagnat’s lectures as a graduate student in 1980, he wrote: “I was deeply impressed by the philosophical implications of what he was addressing. One has to understand that these issues were completely absent from the usual courses in quantum physics … he helped me understand that there were actually a very deep question in this issue of the nature of reality.” Guiderdoni is widely recognized as an expert on galaxy formation and evolution as well as a prominent interpreter of Islam. He has written numerous papers on both topics and has emphasized his own work in astrophysics as a fulfillment of God’s command to seek knowledge and understand His creation.

It is a pity that the media always portrays religion and science as a battle between inflexible creationists and atheists. But the vast majority of us occupy the space between these two extremes and find no conflict between faith and reason.

That D’Espagnat's work is valued by today's leading scientists is evident from the homage they have paid him. William D. Phillips, winner of the 1997 Nobel Prize in physics said: “Entanglement is one of the key features of quantum mechanics, one that most sets it apart from classical physics. Bernard was a key figure in providing a mature understanding of both the scientific and philosophical implications of entanglement, a phenomenon so counterintuitive that it continues to intrigue 21st century physicists. D’Espagnat appreciated that entanglement not only changed our view of how physics works, but also our concept of the very nature of reality.”

D’Espagnat’s insight and discovery suggest not just that science cannot fully describe reality but that scientific research can encourage spirituality. Those who believe in the unseen and whose lives are animated by faith are not irrational; they are only acknowledging the presence of the mysterious and the ineffable in their lives. As Charles Townes, winner of the Nobel Prize in physics in 1964 and the Templeton Prize in 2005 said of the convergence of science and religion: “I believe this confluence is inevitable. For they both represent man’s efforts to understand his universe and must ultimately be dealing with the same substance.”

Faith, Reason and the Templeton Prize

The 2007 Templeton Prize “For Progress toward Research or Discoveries about Spiritual Realities” was recently awarded to the Canadian philosopher Charles Taylor for his insights into the nature of the secular and the sacred and how one without the other can be perilous for mankind. “The divorce of natural science and religion has been damaging to both,” he said, “but it is equally true that the culture of the humanities and social sciences has often been surprisingly blind and deaf to the spiritual.” The 75-year old McGill University emeritus professor has called for new insights into the human propensity for violence, one that also takes “full account of the human striving for meaning and spiritual direction, of which the appeals to violence are a perversion.”

The American philanthropist John Templeton created the annual prize in 1973 to recognize research in spirituality and its possible confluence with science. He made it the most lucrative prize in the world – at more than $1.5 million, it is larger than the Nobel Prize – to emphasize that we are shaped more by our spiritual longings than by any other factor, and therefore advances in the understanding of spirituality should also begat more attention and recognition. (Given the 72 years headstart the Nobel had over the Templeton, this may take a while!)

Of late, religion, spirituality and God have been under assault by militant secularists whose ranks include prominent scientists. Leading the charge is Richard Dawkins, professor of public understanding of science at Oxford University. His book, The God Delusion, has been on the best-seller list for several months now. Dawkins suffers from no shades of gray. God is unnecessary, he says, because science - evolution, randomness, physical laws and such - can explain everything. If anything does lie beyond the scope of science, it has no meaning and is therefore irrelevant. His fellow-travelers include the neuroscientist Sam Harris (The End of Faith: Religion, Terror and the Future of Reason) and Tufts University philosopher Daniel Dennett (Breaking the Spell: Religion as a Natural Phenomenon) among others.

For every atheist or agnostic scientist or philosopher, however, there are at least a hundred who are passionate about their faith or at least open to the possibility of a Supreme Being. One such is the geneticist Francis Collins who led the successful effort to complete the Human Genome Project, a multidisciplinary enterprise to map and sequence the human DNA. Collins refutes Dawkins by asserting that God lies beyond the reach of science, beyond space and time, and so cannot be explained by science. God used His creative power to bring all creation into being. If we keep an open mind, we can detect God’s handiwork in the signs He has strewn about us, from the large-scale drama of the universe to the intricate world of sub-atomic particles. Author of The Language of God, he bemoans the fact that many of the current battles between atheists and fundamentalists have really been started by the scientific community, which he feels is an enormous tragedy.

Collins summarizes the beliefs of many scientists such as that of the astronomer Owen Gingerich who makes the point in God’s Universe of the existence of a Creator. The Muslim astrophysicist Bruno Guiderdoni draws inspiration from his faith in his research on galaxy formation. The fundamental mystery that animates physics and cosmology, he believes, is that the world is intelligible. The Nobel physicist Abdus Salam (1979) found in his faith the inspiration to delve into the mysteries and symmetries of fundamental particles. A list of recent Templeton Prize winners also illustrates the point: physicist Freeman Dyson (2000), chemist Arthur Peacocke (2001), mathematical physicist John Polkinghorne (2002), applied mathematician George Ellis (2004), Nobel physicist Charles Townes (2005) and mathematician John Barrow (2006). They were cited not for their scientific or mathematical discoveries but for their efforts to show in their distinctive ways that science and religion are two windows looking out on the same universe.

If scientists can be inspired by their faiths, can theologians and religious leaders be inspired by science? Certainly, and one example will suffice. In his book The Universe in a Single Atom: The Convergence of Science and Spirituality, the Dalai Lama writes eloquently about his fascination with science from an early age “It was not very long before the colossal significance of science for humanity dawned on me - especially after I came into exile in 1959. There is almost no area of human life today that is not touched by the effects of science and technology.” Yet he warns of the danger of trying to find within a purely scientific context answers to questions such as the meaning of life or good and evil. “The problem is not with the empirical data of science but with the contention that these data alone constitute the legitimate ground for developing a comprehensive worldview or an adequate means for responding to the world’s problems … By the same token, spirituality must be tempered by the insights and discoveries of science. If as spiritual practitioners we ignore the discoveries of science, our practice is also impoverished, as this mindset can lead to fundamentalism.”

The Templeton prize celebrates those who seek to reconcile the ancient adversaries of science and religion by confronting difficult questions head-on, such as those raised by Darwinian atheists and religious fundamentalists. It celebrates the middle ground between the dispassionate observer and the devout believer, suggesting that the two can be fused into one for a full and creative life.