Contemporary Classical Composer


The Holographic Universe: A Review

Here is the last in my series of posts on books I read in 2015. This one packed a punch:

Michael Talbot, The Holographic Universe: The Revolutionary Theory of Reality [1991] (New York: Harper Perennial, 2011).

Reading this book is like taking a journey into space: it disorients your equilibrium and challenges you to adapt to the new conditions. The Holographic Universe is difficult to process after only one reading, but here’s a brief attempt:

First, when I first read online somewhere that the universe may be a cosmic hologram in motion, the idea appealed to my feeling that material reality is not the ultimate reality, that it is in fact only a reflection of something more fundamental, namely consciousness. Talbot makes this very case in his well-researched investigation of the holographic principle. He begins by introducing neurophysiologist Karl Pribram, whose research suggests that the brain projects and decodes information in the same way that information is encoded in and projected through a holographic screen. The reader’s next acquaintance is physicist David Bohm, whose work in quantum physics (entailing topics including “action at a distance,” the EPR paradox, and plasmons) led him to conclude essentially that the universe as a whole is a holographic “movie” projection from a deeper, more highly organized level of reality. The significance of these ideas is that objective reality is a construct of the mind.


The rest of the book is a compendium of the supernatural, the paranormal, and the freaky. Heed well Talbot’s invitation in the introduction to keep an open mind—without one you will not get very far. The unsettling part is that the stuff he cites has been documented. I frequently found myself googling names, peoples, and personages, unwilling to yield assent—sometimes even consideration—too quickly. “Why haven’t I heard about this?” I wondered. Sure enough, there are Wikipedia articles on topics like Mirin Dajo, who had himself impaled through his vital organs without suffering harm; the Convulsionnaires of Saint-Médard, who in fits of religious hysteria, witnesses confirm, pleaded to be tortured but reported relief rather than pain, and emerged without sign of injury; the Princeton Engineering Anomalies Research Lab (PEAR) in which effects of psychokinesis—the ability to move something basically using The Force; i.e., to imagine something intently and thereby influence the outcome of actual reality—was apparently experimentally measured; Emanuel Swedenborg, who reported detailed visions of the afterlife realm as well as having interacted with the spirit-beings that dwell there, including the deceased humans; and Therese Neumann—whose name I recalled from Schumacher—a Catholic mystic who according to many witnesses ate and drank nothing for thirty-five years except the daily Eucharist. Different readers will respond differently to such accounts—which, if true, are surely paradigm-shifting. Some may categorically reject them; some may seek to explain them in natural terms; others may not want to be bothered because it would take too much time and effort to rethink their worldview; and others may become obsessed with the supernatural and seek out such experiences like the Holy Grail. To me, the best response is frankly to accept the reality of the supernatural, and, even if skepticism remains toward this or that particular anecdote, allow the paradigm to be shifted away from materialism and philosophical realism toward an acknowledgment of the power of consciousness and of the higher Levels of Being. This can be done without becoming obsessed with the supernatural, naively accepting every fairy tale, or relinquishing your “I’m no fool” card.

Talbot himself nudges the reader toward a pursuit of the supernatural. A refrain throughout the book is that the same transcendent potential exemplified by the mystics and visionaries he cites is “latent within all of us.” To some readers, religious orthodoxy may call for the censure of things mentioned in a positive light in this book: psychic readings, chakras, auras, hypnotism, shamanism, and belief in reincarnation. Whatever your views on such things may be, Talbot’s journalism logically contributes to the ultimate thesis of his work, which I happen to agree with: reality is the product of mind, or “spirit.” In the author’s terminology, the universe is “omnijective”—neither objective nor subjective, but both; a product of consciousness, but also quite real.

The idea that all reality is the product of consciousness may seem esoteric and strange, but it is nourishment to the bones of one whose faith in higher things must (in principle) harmonize with a rational view of the universe. To illustrate: Christians believe in miracles and the existence of a spiritual realm supervening this physical one. If such beliefs are warranted, what is the mode of interaction between spirit and matter? How can mountains be moved, the dead raised? The answer is no longer shrouded in mystery if material reality by definition is subordinate to spiritual agency. Matter obeys whatever spirit—endowed with much greater power than we’re used to—tells it to do. For this curiosity to be explained strengthens the credibility of faith.

Therefore, reading this book confirmed my sentiment that it is the final destiny of man and woman to transcend the limitations imposed by matter at the present level of existence, to ascend to higher Levels of Being, and ultimately to see the face of God. The empirical work of Pribram, Bohm and others is enough to encourage those who “desire a better country” beyond this world, and are committed to living this life with the attainment of that end in mind.