The Awakening of Federico Faggin
The
spiritual awakening of Federico Faggin, author of the book
"Irreducible", the renowned Italian physicist and inventor of the first
microprocessor (the Intel 4004), occurred abruptly following a
significant personal experience, a mystical and spiritual event he
underwent in December 1990 on Lake Tahoe (USA).
Faggin
woke up during the night and got up to drink a glass of water. Suddenly,
he felt his body fill with vibrations he had never experienced before.
On an emotional level, he perceived himself as a powerful source of love
infinitely greater than anything he had ever known; whilst on a mental
level, he had the luminous certainty that everything is made of love. He
had experienced first-hand the existence of another dimension of
reality: the spiritual realm in which a person is in harmony with the
world. The fundamental principle of this event was the immediate and
instinctive realisation that reality is not composed exclusively of
matter, but that love and consciousness are the fundamental elements of
the universe.
Faggin described this awakening as the most
significant moment of his life, both personally and professionally.
Since then, he has deepened his commitment to scientific rigour,
dedicating himself even more wholeheartedly to the study of quantum
physics in relation to consciousness.
This episode brought about a
radical change in his life, marking his transition from a narrowly
materialistic worldview to a scientifically open-minded approach to the
in-depth exploration of the nature of human consciousness. This theory
challenges the notion that human beings are merely 'biological machines'
or computational computers. Instead, it proposes that consciousness is a
fundamental quantum property of the universe, not reducible to a mere
constituent of the pure matter of artificial circuits.
Research
has indicated that the mystical experience, the awakening and the
meaning of his vision share many distinctive characteristics. Faggin
experienced a sudden awakening in the middle of the night, accompanied
by a profound sense of energy and love emanating from his chest. While
in a state of repose, anticipating sleep, Faggin observed the
manifestation of a luminous phenomenon of remarkable intensity,
characterised by a vivid white light, with a sparkling quality. The
light emanated from within his chest. The subject reported feeling a
powerful physical energy emanating from his chest area, manifesting as a
white, vivid and sparkling light that expanded until it filled and
enveloped the entire universe.
At that precise moment, he
perceived the inherent interconnectedness of all things, to the extent
that he felt an inseparable connection to a universal reality. This led
to a state of profound astonishment, as he recognised his place within
that essence which we refer to by various names, including universal
nature, God, and the Divine. However, it should be noted that all of
these do in fact express a single, living reality.
The experience
was characterised by an overwhelming wave of love, joy and absolute
peace, accompanied by a sense of profound interconnectedness with the
world around him. This light expanded beyond the boundaries of his body,
engulfing him in a wave of love, joy and peace of an intensity he had
never before experienced within the realm of known human possibilities.
At that precise moment, he arrived at the significant realisation that
consciousness is not a by-product of the brain, but rather an intrinsic
and primordial property of the universe itself. This realisation led him
to conclude that the fundamental substance of reality is, in fact,
conscious energy.
Faggin's theory posits that consciousness is
inextricably linked to the world around us. According to this theory,
the observer and the observed become indistinguishable, merging into a
unified reality: the universe itself, which thereby attains
self-awareness. In the midst of an experience so profound that it defies
imagination, Faggin became lucidly aware that he was not an isolated
individual, but rather a part of a vast and interconnected whole.
This
experience prompted Faggin to reconsider, step by step, the boundaries
of science, leading him to argue that materialist reductionism (the idea
that we are simply biological machines or algorithms) is incomplete and
limiting. Faggin's work represents a significant departure from
prevailing materialist and scientific paradigms, combining quantum
physics and research into consciousness to propose a new interpretation
of enlightenment.
From this perspective, enlightenment is not a
transcendent event. Instead, it is the natural realisation of the
profound unity that exists amongst human beings.This shift in
perspective marks a significant transformation in Faggin's intellectual
journey, as he had previously held a strictly materialist and scientific
viewpoint. This experience led him to conclude that consciousness
cannot emerge from matter or computers, but is instead a fundamental and
primary element of reality.
The question of whether
consciousness can depend exclusively on matter, or vice versa, has been
the subject of extensive debate in scientific and philosophical circles.
Consequently, in light of this hypothesis, due attention must be paid
and fundamental questions posed:
1) What is the essential nature of consciousness?
2)
The question of whether consciousness and the universe have a beginning
or an end is one that has been asked many times before.
3) If that were the case, to what extent is it possible to determine whether the material universe or
consciousness came into being first? Or are they inseparable?
Another
issue that cannot be ignored is understanding the meaning of what is
meant by 'awakening of the mind' and 'state of enlightenment'. The
fundamental condition of peace is the subject of this study.
The
objective of this investigation is to determine whether there are
distinguishable levels of enlightenment of the mind. It would be
interesting to explore whether the experience of mental enlightenment
undergone by Faggin has any correlation with nirvana or the state of
Buddhahood.
Faggin's research into consciousness aims to provide
scientific analyses in support of an inner experience of realisation
that an individual may perceive within themselves. Indeed, his attention
is rigorously focused on every step and interconnection between the
holistic human inner experience and scientific reality, substantiated by
data and ever-new discoveries. However, he would never wish to pass
these off as mathematical certainties, leaving it to each person's own
consciousness to verify them.
It is important to note that this
cannot be verified in a superficial or predetermined manner by
algorithms programmed into computers or artificial intelligence systems.
Therefore, it is legitimate to ask how it is possible to ascertain the
presence or absence of consciousness in a given phenomenon. However, it
should be assumed that acquiring such certainty is truly essential and
not, rather, yet another deception arising from one's mindset. "I only
believe in what I see and can prove."
The objective here
is not to delve into the complexities of free will and consciousness,
which have been identified as catalysts of the material world and as the
origin of consciousness, with quantum reality serving as the underlying
foundation. The question under consideration is whether Faggin's
concept of free will is analogous to Spinoza's conception of God or to
the concept of karma in Hinduism and Buddhism.
However,
depending on the perspective, there may be subtle variations in
interpretation. From an external viewpoint, these nuances may not be
clearly distinguishable due to the interconnected nature of these
concepts, which is a result of the multifaceted nature of human
experience. It is important to note that experience is a key component
of knowledge.
This prompts a series of new questions, each of which
generates further inquiries. The ultimate question is the purpose of the
universe, which is always a mystery and perhaps should remain so. It is
perhaps not important (indeed, it may even be harmful, as well as
impossible) to know everything, to understand everything, to be certain
of everything – for this could become a great illusion of the ego, which
in this way only limits itself.
In the pursuit of human
self-realisation, it is imperative to recognise that we are not merely
matter, but rather, life extends far beyond that. As beings endowed with
infinite capacities, we have a duty to live out our humanity to the
fullest. This entails embracing beauty, light, love, justice, peace, and
the full spectrum of life experiences, including suffering, illness,
and death. These elements are not merely obstacles to be overcome, but
essential components of human growth and life itself. They enrich us,
making us whole and fruitful.
However, the question of the purpose
or meaning of human life is one that is frequently posed in the context
of philosophy of life. However, thus far, no satisfactory answer has
been provided regarding the question of what it means to be human. The
question that should be posed at this juncture is: What is the purpose
or meaning of the universe? If a satisfactory response to this query is
found, it will also address the preceding question concerning the
significance of human existence.
Tharchin G. Lharampa Geshe
| A beautiful comment from my friend Richard Martini <richardmartini@gmail.com> |
|---|
"Fabulous. Some have described this kind of experience as the "oceanic experience." When I interviewed Dr. Mario Beauregard, he had it occur when he was a teenager in Canada. It last for over a week - where he felt connected to everyone and everything... and is what made him go into neuroscience. ("Brain Wars" and "Expanding Reality" are two of his books.) I interviewed him for my book IT'S A WONDERFUL AFTERLIFE, and also DIVINE COUNCILS IN THE AFTERLIFE where he and other scientists were able to talk to, learn new information from people offstage. (Also clergy, an Episcopal bishop and a psychiatrist all participated in the study.) Doing a simple guided meditation (taught to me by Robert Thurman) I have them "picture themselves in a boat on a river" and then take them on an adventure where they meet their guides, teachers, council members offstage."
