Erwin Schrodinger Quotes
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Entanglement is not one but rather the characteristic trait of quantum mechanics.
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From all we have learnt about the structure of living matter, we must be prepared to find it working in a manner that cannot be reduced to the ordinary laws of physics. And that not on the ground that there is any 'new force' or what not, directing the behaviour of the single atoms within a living organism, but because the construction is different from anything we have yet tested in the physical laboratory.
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If all this damned quantum jumping were really here to stay, I should be sorry, I should be sorry I ever got involved with quantum theory.
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Thus you can throw yourself flat on the ground, stretched out upon Mother Earth, with certain conviction that you are one with her and she with you...
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Consciousness is a singular of which the plural is unknown. There is only one thing and that which seems to be a plurality is merely a series of different aspects of this one thing, produced by a deception, the Indian maya, as in a gallery of mirrors.
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The material world has only been constructed at the price of taking the self, that is, mind, out of it, removing it; mind is not part of it...
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Thus you can throw yourself flat on the ground, stretched out upon Mother Earth, with the certain conviction that you are one with her and she with you. You are as firmly established, as invulnerable as she, indeed a thousand times firmer and more invulnerable. As surely as she will engulf you tomorrow, so surely will she bring you forth anew to the new striving and suffering. And not merely "some day." Now, today, every day she is bringing you forth, not once but thousands upon thousands of times, just as every day she engulfs you a thousand times over.
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It seems plain and self-evident, yet it needs to be said: the isolated knowledge obtained by a group of specialists in a narrow field has in itself no value whatsoever, but only in its synthesis with all the rest of knowledge and only inasmuch as it really contributes in this synthesis toward answering the demand, "Who are we?"
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Plato was the first to envisage the idea of timeless existence and to emphasize it-against reason-as a reality, more real than our actual experience.
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I insist upon the view that 'all is waves'.
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The self is not so much linked to its ancestors, it is not so much the product, and merely the product, of all that, but rather, in the strictest sense of the word, the same thing as all that: the strict, direct continuation of it, just as the self aged fifty is the continuation of the self aged forty.
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The organism feeds on negative entropy.
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For a solitary animal egoism is a virtue that tends to preserve and improve the species: in any kind of community it becomes a destructive vice.
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I am very astonished that the scientific picture of the real world around me is deficient. It gives a lot of factual information, puts all our experience in a magnificently consistent order, but it is ghastly silent about all and sundry that is really near to our heart, that really matters to us. It cannot tell us a word about red and blue, bitter and sweet, physical pain and physical delight; it knows nothing of beautiful and ugly, good or bad, God and eternity.
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Consciousness is a singular for which there is no plural.
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Our mind, by virtue of a certain finite, limited capability, is by no means capable of putting a question to Nature that permits a continuous series of answers. The observations, the individual results of measurements, are the answers of Nature to our discontinuous questioning.
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In Darwin's theory, you just have to substitute 'mutations' for his 'slight accidental variations' just as quantum theory substitutes 'quantum jump' for 'continuous transfer of energy'. In all other respects little change was necessary in Darwin's theory...
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The unphilosophical and philosophical attitudes can be very sharply distinguished (with scarcely any intermediate forms) by the fact that the first accepts everything that happens as regards its general form, and finds occasion for surprise only in that special content by which something that happens here today differs from what happened there yesterday; whereas for the second, it is precisely the common features of all experience, such as characterise everything we encounter, which are the primary and most profound occasion for astonishment.
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The plurality that we perceive is only an appearance; it is not real. Vedantic philosophy... has sought to clarify it by a number of analogies, one of the most attractive being the many-faceted crystal which, while showing hundreds of little pictures of what is in reality a single existent object, does not really multiply that object.
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Whence came I, whither go I? Science cannot tell us a word about why music delights us, of why and how an old song can move us to tears. Science is reticent too when it is a question of the great Unity – the One of Parmenides – of which we all somehow form part, to which we belong. The most popular name for it in our time is God – with a capital ‘G’. Whence come I and whither go I? That is the great unfathomable question, the same for every one of us. Science has no answer to it.
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An animal that embarks on forming states without greatly restricting egoism will perish.
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The essential feature of statistics is a prudent and systematic ignoring of details.
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A careful analysis of the process of observation in atomic physics has shown that the subatomic particles have no meaning as isolated entities, but can only be understood as interconnections between the preparation of an experiment and the subsequent measurement.
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Our perceiving self is nowhere to be found in the world-picture, because it itself is the world-picture.