The Multiverse Guides Humanity: The Good Life, The Frontiers Of Experience, And The Incomprehensible

From the Introduction

To understand “what is existence,” we must come to terms with the question “where does existence come from?” This book will argue that existence has no specific beginning, because everything imaginable and unimaginable already exists, including all possible realities, universes, dimensions, timelines, and alternative histories. Though our universe may partly have its origin in the Big Bang, the Big Bang theory cannot account for other universes. Existence is instead filled with boundless realities/universes and endless Big Bangs, where incomprehensible universes also have a reality to them.

The concept that existence is infinite in its universes, dimensions, and realities supports the popular theory in modern physics known as the Many Worlds hypothesis first proposed by Everett (1957) and most recently championed by Tegmark (2014) as the multiverse theory. Indeed, this book argues that infinite or innumerable universes (the multiverse) are a mathematical necessity. Because of the limitations of our genetics and knowledge, however, there will be vast expanses of the multiverse that we cannot access or even imagine.

To get a sense of the immensity of the multiverse in terms of a metaphor, think of our universe as a grain of sand among countless grains of sand or universes on an endless beach. In each grain of sand on that beach are contained other countless grains of sand or universes, and in those grains, other innumerable universes, and so on.

Still, while everything imaginable and unimaginable does in some way exist, what is probable within any universe or instantiation of existence is limited and vastly constrained. Each universe or reality has boundaries and limitations restricting the degree of what is possible, thereby enabling our universe to have structure, stability, consistency, and predictability. Not all is possible in our universe or in any other universe, though events can and do occur that are inexplicable or miraculous…

When existence is defined through the lens of scientific, mathematic, and philosophical reasoning as a multiverse with infinite dimensions, realities, and universes, the ancient constructs of spirituality and God can be logically contained within or subsumed by the multiverse paradigm. In doing so, the multiverse paradigm does not make spirituality or God superfluous but rather incorporates them as interpretations of the multiverse and of its incomprehensible aspects or parts.  In this way, spiritual dimensions and spiritual beings including God are regarded as interpretive aspects or parts of the multiverse, such as in the interpretation of extraterrestrials (ETS) or super-ETs (such as ETs with incomprehensible powers) as spiritual beings in the multiverse. How spiritual beings in the multiverse are interpreted are based on culture and personal history…

The Multiverse Guides Humanity provides a way to discover and cultivate the Good Life and explore the frontiers of experience through a set of 24 principles that are presented in Section III, A Brief Manual to the Multiverse…

Some of the topics these principles cover:

• A joyful life is based on incompleteness, uncertainty, and boundless possibilities.
• The illusions of completeness and certainty produce suffering and destroy life.
• Assessing the limitations of our world, yet challenging them, is to understand there are only probabilistic limits to thinking, and we can achieve almost anything.
• Certainty is the cognitive root of evil, and the psychopathology of certainty is fundamental to all mental health disorders.
• The human imagination is a gateway to accessing and materializing the boundless possibilities of existence. Science is, after all, imagination made real.
• Positive emotions, such as love and curiosity, because they expand connections, are concordant with the structure and reality of existence, because existence is likewise expansive in its infinite connections. In contrast, chronic and pervasive negative emotions, such as fear, sadness, and anger, can be discordant with the reality of existence, because they reduce and contract the infinite connections of existence and may thereby produce delusional thinking.
• The scientific relationship between imagination/consciousness and the quantum world of physics shows how the infinite and the finite are pervasive.
• We are all “multiverse” travelers through our dreams, imaginations, synchronicities, and encounters with the nonordinary and incomprehensible. A method I call “constructive disassociation” (in contrast to pathological disassociation) is discussed to facilitate the “multiverse traversing” we all unconsciously or intentionally do.
• Traditional methods for accessing aspects of the multiverse, including meditation and meditative guided imagery, can be learned by all without having to believe in spirituality.
• The sources for many miracles or anomalous events, as well as most spiritual or nonordinary experiences, may be confined or circumscribed within other realities, universes, or dimensions. This limits and constrains how they affect the everyday reality of our universe and our capacity to control, replicate, or bring them into our physical world.

More About Steve Kubacki

As a teenager in the late ’60s and early ’70s, science-fiction and fantasy books had a tremendous influence on me. They expanded my understanding of existence beyond what science could explain or theorize about, especially beyond this universe. My favorite authors were Arthur C. Clark (e.g., Childhood’s End), Robert Heinlein (e.g., Stranger in a Strange Land), A.E. Van Vogt (e.g., Voyage of the Space Beagle), Isaac Asimov (e.g., Foundation Trilogy), Ray Bradbury (e.g., Martian Chronicles), Frank Herbert (e.g., Dune). and of course, JRR Tolkien (e.g., Lord of the Rings Trilogy). I’ve also read many of the works of Freud, Eric Fromm, Buckminster Fuller, and books by D.T. Suzuki about Zen and Buddhism. Though I couldn’t yet develop a unifying paradigm or theory to make sense of existence, it seemed to me that the Truth was pluralistic and inclusive rather than singular or reductionistic. Existence was infinite, with no aspect or level of reality more important than any other, and everything is interdependent. I was also highly reactive to authority, and I was a proponent of doing not just dreaming what some might call an impulsive form of praxis (the ancient Greek word for taking thought into action). For instance, I was almost thrown out of Deerfield Academy (an East Coast prep school) a couple of times for not complying with rules and hiding for days in the library reading the books I thought were useful.

My commitment to praxis followed me throughout my life after Deerfield Academy and can be divided into several life epochs.

At Hope College in Holland, MI, I focused on macro-issues or large systems of knowledge including philosophy (logic, modern European philosophy especially Critical Theory), political economics (Keynes, Schumpeter, Marx, Samuelson), history (American, European, Asian, and methods of history, for which I and a friend wrote The Nonlinguistics of History), and astrophysics. This is also a time I experimented with hallucinogens and was an avid reader of Carlos Casteneda’s books on shamanism, on which I led a discussion in a seminar on Parapsychology at the University of Freiburg, Germany.

In my senior year at Hope College, I “disappeared” on the ice of lake Michigan (February 1978) and reemerged 15 months later. What happened during this time is told in a forthcoming memoir.

After I reemerged, I immersed myself in more personal and subjective domains of knowledge and received a MA in Linguistics and TESOL at Ohio University and a PhD in Clinical Psychology at the University of New Mexico with a two-year internship at Dartmouth Medical School. I wanted to understand feelings, motivations, personal values, and communication to balance out my continued interest in larger systemic issues. I wanted to know how the psychology and sociology of people could inform what was not working in larger systems like the environmental destruction of the planet, corporate greed and malfeasance, misguided capitalism and socialism, and the threat of authoritarianism to democracy. My writing as a professor in clinical psychology at the University of Wyoming, Argosy University Seattle, and Bastyr University focused on these issues. For example, my PhD dissertation and a paper on animal ethics were based on The Theory of Communicative Action by Juergen Habermas, whom I studied under as a Fulbright-Hays Scholar in the department of philosophy at the University of Frankfurt am Main, Germany.

During my academic career from 1992 to 2004 and afterwards, I became experientially involved in indigenous healing practices and shamanic journeying, meditation, and an energetic form of acupuncture. From these trainings and experiences, I developed the ideas in “multiverse traversing” and the practice of “constructive disassociation.”

In the last 8 or so years, I have been trying to integrate what I have learned and experienced in a series of books. This book is the first of these.

I am now 70. I still have a lot of book writing to do and experiential adventures ahead of me.