Science and spiritual intuition

In this essay, I engage with the question: Is spiritual awareness or intuition possible? I argue that such an awareness may be conceived of as a real possibility within the context of quantum physics. This continues my presentation of a Judaeo-Christian worldview which ascribes a spiritual dimension to our world. 

The ancients believed in spirits and gods as well as some kind of spiritual intuition or awareness which connects humans with such entities. In ancient societies, spiritual guides were assigned the role of establishing contact with that world [1]. Within the Judaeo-Christian view, the Spirit of God, as well as all sorts of spirits, are operative in that world. Although communication with all spirits, including the spirits of the dead, were prohibited, they believe that God's Spirit through some kind of spiritual intuition was able to "move" the Hebrew prophets in their writing of the divine Scriptures. Traditional Christians also believe that God "speaks" to them through His Spirit in their daily lives. In general non-religious people and atheists do not believe in the spiritual world (spirit world), soul (spirit) or spiritual intuition.

The basic question seems to be: How would we know whether the spiritual realm, spirits and spiritual intuition (awareness) exist? Since these are outside the reach of our sensible intuition (and by extension, empirical confirmation), there is no way to "prove" the existence of any of these. What is possible, however, is that in the progress of science these would in time become accessible in the context of indirect empirical studies within the context of quantum physics.

Although scientists do not have empirical access to the (pre-measurement) quantum realm - once measurement takes place the entities no longer exist in that kind of quantum mode which belongs to the "quantum realm" - they have various ways to indirectly establish whether particular things exist in that realm and one may suggest that all of the above may in time come within the reach of scientific inquiry. Although there would be various metaphysical interpretations regarding such observations, the view presented here would at least have the advantage that such predictions were made beforehand. This implies that we may develop this conceptual framework into a viable hypothesis that can be brought within the scientific domain.

In my view, the existence of the spiritual realm, spirits and spiritual intuition together present the basic ingredients of a spiritual worldview in which about all religious people believe (although I work from a Judaeo-Christian perspective, these concepts are not particular to Judaeo-Christianity). I previously suggested that we use the Kantian metaphysical conception as the point of departure - using it as a theoretical model or hypothesis that may be tested insofar as the study of such things becomes possible in the framework of science [2].

In this regard, I showed that Kant's noumenal realm, which was based on the corresponding Platonic conception, originally went back to the spiritual realm [3]. In line with this perspective on the noumenal realm, Kant situates the soul in that realm and calls it the "noumenal self" [4]. I showed that all the characteristics of this realm have been confirmed in the context of quantum physics [3] and also that we may conceptualize the Kantian soul in this context as a quantum body (existing outside proper space-time) [4].

In this essay, I proceed in showing how another aspect of that ancient spiritual worldview, namely spiritual intuition, may be conceptualized in the context of quantum physics. Again, I use the Kantian metaphysics as the point of departure. Now, however, I move beyond the Kantian position which only incorporates sensible intuition (and not spiritual intuition) in his philosophy. I show how Kant's philosophical system may be expanded to include spiritual intuition and also how (as before) that may find an application in the context of quantum physics. As such I present a viable conception of such intuition which is in line with contemporary quantum physics. This may serve as working hypothesis guiding scientific research in this regard.

Spiritual intuition in philosophical tradition

The idea of spiritual intuition or awareness entered Greek philosophical tradition as early as the 6th century BC in the time of the Pythagoreans (maybe even earlier). In their view, the "higher soul" is the seat of the intuitive mind and the "rational soul", which they considered secondary, is the seat of discursive reason (they also distinguished the non-rational soul, responsible for the senses, appetites and motion). For the Pythagoreans, the word "nous" ("mind") referred to an ability of the soul. As such it did not only had reference to an intellectual ability but also - and even more importantly - to some kind of intuitive apprehension or awareness of the invisible world.

Plato also understood the soul in such terms. Although Plato's view is often taken as merely referring to our intellectual understanding of the "invisible world" of our thoughts, he seems to have had a more basic kind of perception of such a world in mind. One should not forget that Plato mentions in the Phaedo - in the context of the dialogues between Socrates and his friends - that he takes the view of the mystic Orphics regarding such an invisible world as the point of departure for his own view of that world. In fact, one may assume that this was how the "invisible world" entered Greek philosophical thinking in the first place, i.e. as originating from the idea of the spiritual world [3]. As such Plato mentions that our perception of the invisible world is through the "eye of the soul", which seems to go beyond a mere conceptualization of such a world.

What happened in Platonic philosophy (even though the neo-Platonists always accentuated this mystic side), especially in later Western tradition, is that the noumenal world and the intuition that we as humans may have of it was collapsed into an intelligible world that is grasped intellectually in some way (through an intelligible intuition). Rationalists such as Rene Descartes (1596-1650) believed that our concepts originate in the Platonic forms that exist in that intelligible world. As such concepts were considered to be the only things that are truly real. That is why the rationalists discarded empirical data as untrustworthy.

Immanuel Kant (1724-1804), however, rejected this rationalist view. In his philosophical system, no intellectual intuition of that world is allowed for humans. In his thinking, only God can have such an intellectual intuition of things existing in the noumenal world. Humans only have access to the phenomenal world through their senses. They may think about things that may exist in a noumenal realm, but there is no way in which they may know that such things exist because they do not have an intuition that allows for that. Kant writes in his famous Critique of Pure Reason (called the first Critique) in a section called "Phenomena and Noumena": "room thus remains for some other sort of intuition... [but] we are acquainted with no sort of intuition other than our own sensible one" (B343). For Kant, all concepts must be synthesized with sensible intuitions for knowledge to become possible - and since humans do not have an intellectual intuition, the noumenal or supersensible world (if it exists) is totally unknown to them.

I showed in another essay [5] how the move in Western philosophy to collapse the noumenal into the intellectual and taking the noumenal intuition of early Greek tradition merely as an intelligible intuition has led to a divorce between the phenomenal and intelligible realms. When reason became enthroned, the possibility of some noumenal awareness of a supersensible realm was discarded. But is this correct? I argued that this was a reductionist move which did not allow for the extreme complexity of our human existence. As such I proposed that we may actually conceptualize how such an intuition is possible - even within the Kantian conceptual framework.

Kant developed a regulative metaphysics in which we may conceptualize what the world beyond our senses may be like - even though his conceptual view was not a dogmatic metaphysics. Such a metaphysics is not established through our understanding but through reason (in its regulative role) as a hypothesis. Although Kant's purpose with the first Critique was also to establish the limits of reason (and therefore the futility of the dogmatic metaphysics as presented by the rationalists) he also allowed for the legitimate use of reason beyond our sensible reach insofar as that is only problematically considered - as regulative ideas (guiding ideas).

The question is how such noumenal intuition may be introduced within Kant's regulative conceptual system. Although Kant thought that we cannot conceive of such an intuition, he was not in principle against such a possibility. In fact, Kant mentions that we cannot assert that no such intuition exists (A255/B311). Kant just did not know how one may conceive of such an intuition in his philosophical system. Since then, our knowledge has increased a lot and another possibility that is compatible with his system did, in fact, open up. 

Noumenal intuition within Kantian philosophy

In Kant's philosophy, all our interaction with the world takes place through our senses in which empirical objects are presented within space and time. For Kant, space and time are the basic a priori "forms" of our human sensibility and all sensible intuitions are given within these forms. As such, space and time are also the "forms" of appearances, i.e. the form in which appearances (in the phenomenal world) are presented to us as humans. Insofar as we perceive the world around us, all perceptions are always within the framework of space and time. So, how would one introduce noumenal intuition in the Kantian system?

Kant distinguished between the space and time as the forms of intuition - through which we experience the world - and space and time as concepts. Insofar as (geometrical) space and time are concepts, they may be applied to "empirical space" and time in the same way that concepts (in general) are applied to empirical intuitions in his system (which allows us to make a determinate judgement whether something is such or not). Empirical space refers to the way in which empirical objects determine the form of space through their magnitudes and relations (A431/B459). The same principle applies to time. 

Many possible concepts of space may be constructed in this way and Kant did not restrict what he called "ideal" (conceptual) space/time in any way even though only Euclidean space was known to him. As such, there is no reason why his philosophy should not be compatible with non-Euclidean space (such as Riemannian geometry used in general relativity) or abstract Hilbert space used in quantum physics. In my view, we may rework the Kantian system to be compatible with general relativity or quantum physics (quantum field theory) when we introduce a space-time manifold in the context of his conception of ideal space/time. 

We may think without contradiction of any possible abstract mathematical space or space-time which may apply to the noumenal realm - which may be conceptualized in correspondence with the quantum realm. In this regard, the quantum realm corresponds with Kant's noumenal realm which is also beyond empirical reach (see [3]). In this context, the Kantian conception of ideal space/time (as mere concepts) may be applied to the quantum realm even though that realm is beyond empirical access in its pre-measurement phase. 

At this stage, I am only concerned with quantum mechanics. The unique feature of quantum mechanics is that abstract Hilbert space is combined with proper time. Within the Kantian system that would mean that ideal space (as an abstract space concept) is combined with proper time. Kant did not foresee this possibility, but there is no reason why such a concept cannot be introduced within the Kantian system. The question is: what are the implications of this for the Kantian way of thinking? How is the Kantian philosophy expanded through this reworking thereof? 

In the first place, this provides a way to bridge the gap between Kant's phenomenal and noumenal realms. The divide between these realms had always been a major drawback in Kant's philosophy since no human interaction with that realm is allowed in his system. The result was that this realm was reduced to a realm of belief - something that religious people believe in but which can never be confirmed or denied through science. In my reworking of the Kantian system, we do not only find a conceptual link between these realms (that they may be conceptualized as interwoven in certain contexts) but also that humans may have some kind of experience of that realm through noumenal intuition.

When we take the noumenal realm as the quantum realm, then from a quantum mechanical perspective this means that we may become aware of quantum entities insofar as these are presented within our time intuition (even though they are not presented in our space intuition). This would happen when our quantum bodies (souls) interact through quantum interactions with our natural bodies. We would be able to become conscious of such quantum interactions in proper time if humans have such an awareness.

God and man connecting: Michelangelo in the Sistine Chapel (1508-12)

Although we do not know at this stage if humans do indeed have such a form of intuition in line with the suggestion given above, it may very well be the case. This would mean that humans have another kind of intuition than the sensible one, which would allow for some kind of spiritual experience over and above our sensible experience. Insofar as we take the noumenal realm as our first interaction with the spiritual realm [3], this would constitute a spiritual intuition. 

Although I do not prove that such a quantum or spiritual intuition exists, I show how it may be conceptualized as a real possibility. In the Kantian conceptual framework, this may serve as a regulative idea (hypothesis) that may guide scientific research into this matter. Although this idea has to be presented within a detailed conceptual framework that includes both physical and quantum bodies, the basic idea underlying such interaction is quite clear. As such this kind of intuition is no longer merely a vague idea that religious people believe in, but a philosophical concept that is consistent with contemporary science.

Within the Judaeo-Christian worldview, this opens the door for an understanding of God's revelation in Scripture that is consistent with our scientific worldview. Although the details of God's working through his Spirit in the hearts and minds of humans would probably forever be beyond our human understanding, we may at least grasp how that is possible. 

Conclusion

In this essay, I focus on spiritual intuition. If we allow that our engagement with the quantum realm is, in fact, our first scientific step in exploring the spiritual realm and that humans may have a quantum body which compliments their physical bodies and which may continue existing after death, then it seems very likely that we as humans would have some kind of spiritual intuition that allows for some kind of communication between these two spheres. Although I did not present any proof at this stage that such intuition (or even spiritual bodies) exist, I do show how we may conceive thereof in the context of contemporary science. 

Science has progressed a lot over the last two hundred years. Many of the things which Kant included in his metaphysics which was originally rejected as untenable - such as a noumenal realm governed by spontaneity instead of mechanism - have been confirmed in the context of quantum physics where determinism had been proven to break down. I believe it is just a matter of time before the existence of the soul as a quantum body which is somehow interwoven with our physical body, is also confirmed (albeit only indirectly - just like any quantum entity in its pre-measurement phase - since it is beyond the possibility of direct empirical confirmation). 

In the same way that the possible existence of a quantum aspect to our human existence (i.e. a soul) has become a viable scientific hypothesis, the possibility of quantum (spiritual) intuitions may be so the presented. Although the existence of such intuitions would be extremely difficult to establish, they would nonetheless in time come within scientific reach.

Notes

[1] Today such persons are called "mediums". In my view, they, in general, do not interact with the dead but with the psyche of those who knew such persons. In this regard, they may actually use the kind of spiritual intuition that I discuss, but only in connection with living persons.

[2] Part 3 of this series

[3] Part 4 of this series

[4] Part 5 of this series

[5] Is the spirit world more than an idea?

I previously argued in essays on this blog (before 2014) that Kant's noumenal realm finds its conceptual application in the framework of the higher dimensional realm theorized by theoretical physicists. Since then I have reworked that hypothesis into a more substantial position in which the quantum realm itself is taken as confirmation of Kant's noumenal realm. The second position is much stronger because it does not only involve the quantum realm as a reality (instead of the mere theoretical possibilities presented by quantum theorists) but also because higher dimensions are just one way among others in which the quantum realm may be conceptualized. 

[6] Prof. Brian Josephson has proposed that quantum entanglement may explain telepathy. Although this is by no means confirmed to be the case, it is nonetheless an example where a form of spiritual intuition is understood in the context of quantum mechanics. My reworking of the Kantian metaphysical framework provides a philosophical framework within which these things may be understood and studied.  

Author: Dr Willie Mc Loud (Ref. wmcloud.blogspot.com)

Dialoguer

The author is a scientist and philosopher (PhD in Physics, MA in Philosophy). He writes on issues of religion, philosophy and science.

Science and God. Part 1: The problem of spontaneity in quantum mechanics

Science and God. Part 2: Science and our restricted human understanding

Science and God. Part 3: Science and metaphysics: in search of Russell's teapot

Science and God. Part 4: Science and the spiritual realm

Science and God. Part 5: In defence of the soul

Science and the spiritual realm

The spiritual realm is the most basic ingredient found in about all religion. It has often been forcefully renounced in scientific circles. Atheists take it for granted that it does not exist. In this essay, I show how that realm has been conceptualized in Immanuel Kant's philosophy. I also argue that its existence has been confirmed in science in the context of the quantum realm!

The idea that a spiritual realm exists alongside our material world is extremely old. All the peoples of the ancient world believed in it. They believed that although this realm is inaccessible to our senses, it nonetheless exists and we have access to it through our human soul/spirit. Apart from human spirits, there are also other kinds of spirits and gods who belong to that realm. The spiritual realm is also part and parcel of the Judaeo-Christian worldview. In their view, God's Spirit is operative in the spiritual realm. They also believe that this realm makes life after death possible and that heaven and hell exist in this realm.

With the onset of the scientific age, the validity of these ideas was increasingly questioned. Although science is clearly restricted in its reach and is only able to study those things which are empirically accessible, some took that to mean that only that which is in fact so accessible should be reasonably accepted into our metaphysical view of the world. Enlightenment atheists and agnostics believed that the ancient belief about a realm outside our sensible and experimental reach is just a pie in the sky. In their view, such religious views have no scientific grounding and should be discarded since they belong to the pre-scientific age when people held primitive ideas, many of which have been refuted by science. In their view, we cannot believe things that cannot be proven. And since this realm lies beyond the reach of our experiments, they rejected it.

Even today, when we consider the spiritual realm in the context of the scientific conversation, some would immediately take offence. They feel that it is totally unacceptable to even seriously consider something like that. Now, I agree that we cannot at this point in our scientific progress say anything about the existence of spiritual entities. On the other hand, the possible existence of such a supersensible realm that exists alongside our material realm is in fact nowadays within the reach of serious science! We can consider its possible existence in the light of contemporary science. I argue in this essay that its existence is confirmed in quantum physics.

When we want to discuss such a realm in the context of serious science, we must, first of all, say what such a realm would entail. We need a rational-theoretical model that we can subject to rigorous scientific testing. Luckily we have such a model: The philosopher Immanuel Kant developed such a metaphysical model in which he incorporated exactly such a supersensible realm!! Kant gave very particular specifics on what such a realm would be like if it exists. In this essay, I use this Kantian model when I engage with the question of whether that realm has been confirmed in science.

Philosophy and the spiritual realm

The intellectual consideration of the spiritual realm started with the well-known philosopher Plato (5th to 4th century BC). Plato reworked the idea of the spiritual realm as it was taught by the Orphics, an early group of mystics, into his own idea of an intelligible realm. As such he conceptualized this realm as an invisible realm which, although inaccessible to our senses, may be accessed through our intellectual intuition. In his Phaedo, Plato states quite openly that his idea is based on the spiritual realm of the Orphics and he even argues that the soul exists in that realm. As such two worlds may be distinguished: A visible world in which the human body exists and an invisible realm in which the soul exists.

In Plato's view, the invisible realm is "the realm of the absolute, constant and invariable" whereas the visible world is always changing. He got this idea from Parmenides of Elea (born ca. 515 BC) who also argued for two such worlds, namely one that is the "real" world which is eternal, indivisible, motionless and changeless and the other which is the world of our senses, which is a world of "appearances". In Plato's view, the invisible "forms" of material things belong to the first realm, whereas the visible things of the material world belong to the second realm. Insofar as the soul is concerned, he writes in the Phaedo: "Since the soul is invisible, it belongs to the eternal invisible world... When it [the soul] investigates by itself, it passes into the realm of the pure and everlasting and changeless; and being of a kindred nature, when it is once independent and free from interference, consorts with it".

Plato's opinion about the relation between these worlds changed through the course of his writing. At first (in the Phaedo) the "invisible world" is viewed as a separate domain where human souls go between lives (and where the gods live), but in the Republic, the "intelligible" world (as it is now called) is more closely connected to our own world. This (our) world is somehow dependent on the "real" world for its existence (where the forms for the phenomena in this world are situated). In the Timaeus, the real world (of unchanging being where the forms are situated) underlies this world (of becoming) in a very real sense in that it gives form to it.

Plato's idea of the intelligible and phenomenal realms was reworked by later philosophers like Immanuel Kant (1724-1804). In this essay, I am only concerned with Kant's so-called "critical period" when he wrote his great philosophical works. Kant accepted the Platonic distinction between the "noumenal" world, as he calls Plato's intelligible world (from the Greek word for understanding, "nous"), and the phenomenal world. In Kant's view, the noumenal realm is the substrate of the phenomenal world [1] and all phenomena have originally appeared from that substrate. Kant also accepts the human soul, which in his thinking is just the "noumenal" part of humans, i.e. that part which belongs to the noumenal realm.

In Kant's metaphysics as he presented it in his philosophy of science in the Critique of the Power of Judgment, the noumenal realm, which is also called the "supersensible realm", has five basic characteristics, namely 1) it is supersensible, that is, beyond human experiential and experimental reach, 2) it is outside proper space/time 3) it is outside "nature", which refers not to empirical nature but the concept of nature as a system which is ruled by mechanism, that is, deterministic causality 4) it is governed by absolute spontaneity and the entities in this realm, the non-extended wholes-and-parts (my terminology) has the spontaneous potentiality to produce material parts and aggregated wholes in nature 5) it produces phenomena in nature which simply "appear" in contrast with the appearances of everyday objects of the senses (for a detailed discussion, see [2]).

Since Kant's time, there had been general agreement in philosophical circles that such a realm does not exist and that Kant has merely brought it into his philosophy to accommodate the Judaeo-Christian worldview, especially the soul and life after death. The problem that they had with this realm is that it is forever beyond empirical reach. Science can therefore never engage with it.

The supersensible realm and science

There is, however, one important possibility regarding the supersensible realm that Kant did not foresee which may allow partial empirical access of that realm (allowing for the possibility of manipulating entities in such a realm). This concerns his conception of space and time. Kant took space and time as pure intuitions through which we as humans engage with the material world. He also allows for various possible conceptions of space which may (through reason) be ascribed to those things that are beyond perception, which includes "noumena" (the entities that belong to the noumenal realm). Kant calls this "ideal space". What Kant did not foresee is that time may be coupled, not with proper space (as we normally do in perceiving the material world), but with ideal space which describes noumena.

If this last possibility is allowed, then we might be able to bring the noumenal realm under scientific scrutiny. And this is exactly what happened. In quantum mechanics, space and time are decoupled and time is coupled with abstract Hilbert space which is associated with quantum entities. We know today that the quantum realm adheres to all the Kantian characteristics of the noumenal realm as I will now show.

1. Supersensible. Quantum entities in their pre-measurement state have irreducibly complex amplitudes (i.e. in terms of complex numbers) and as such, they can never be brought into the range of human perception which is restricted to material things governed by real numbers (these complex numbers do not even have a real component). It is only when we measure these entities that they become situated in proper space-time.

2. Outside proper space-time. The kind of space that is used to mathematically describe these quantum entities (called Hilbert space) is also described in complex numbers! Although there have been efforts to reformulate such equations in proper space, these have not been successful (their complex nature is merely made implicit). The entities that we study in quantum mechanics are therefore not in proper space until we measure them. In Quantum Field Theory, the quantum entities are even outside space-time before measurement [3]. This is exactly what Kant has postulated for the supersensible realm.

3. Outside "nature". The quantum mode of existence (as I call it) which involves superpositions of states is also outside "nature". The interactions between quantum entities go beyond the proper space-time framework as can be seen in the EPR (Einstein, Podolsky & Rosen) experiments (this name originated from their famous paper). Such connections are not restricted to the deterministic rules governing objects in space-time. In fact, Redhead [4] has shown that the so-called Bell proof (which led to the EPR experiments) implies that all kinds of determinism have broken down in these interactions between the quantum entities.

4. Spontaneity. We also know that the quantum mode of existence is governed by another rule than determinism, namely indeterminism (which may be taken as spontaneity). Niels Bohr used the empirical evidence of spontaneity to formulate his well-known quantum postulate. As such we can say that quantum outcomes are spontaneously produced. One of the clearest examples of such spontaneity is atomic decay which happens absolutely spontaneously without any external intervention. 

5. Phenomena that "appear". The phenomena that are so produced - which include those microscopic particles that are observed during impacts, in bubble chambers etc. - are different from the everyday phenomena in that they "appear" from the quantum substrate.

Bubble chamber: particles "appear"

It is clear that all five relevant characteristics of Kant's supersensible realm have been confirmed in quantum physics. This means that science has confirmed the existence of a supersensible realm exactly in the form that Kant postulated it in his metaphysics! The quantum realm is, in fact, Kant's supersensible realm. Although the existence of the soul has not yet come into the range of scientific research, there is no reason why that would not eventually happen [5]. The fact is, however, that this very realm that modernist philosophers and scientists rejected as a pie in the sky, has now been (indirectly) confirmed empirically.

This brings me to a remarkable observation: all the ancients believed in a supersensible realm which was forcefully rejected by modernist science and especially by atheists since it did not conform to their worldview. The ancients were right; the modernist scientists, philosophers and atheists were wrong! The very spiritual realm that Kant conceptualized as the noumenal realm in his philosophy - which in philosophical discussion originated with the view of the mystics in Plato's time - has now been confirmed by science. 

Conclusion

We live in remarkable times! The science of modernist times is dead - and the metaphysical views that were grounded on that science are dead too. Although those who reject the possibility of a spiritual realm do so mainly because they reject the idea of gods (spirits) and especially God, it seems that scientific discovery is not on their side. Scientific research and discovery about what our world is like are consistent with a supersensible - or spiritual - realm.

I freely admit that this essay is restricted in scope and that the issues require more detailed discussion. I have already done this elsewhere [2]. Although atheists could try to argue that the view presented here is merely one alternative to other possible readings of quantum physics, I can say in defence that the basic things that I argue for regarding the supersensible realm (the five characteristics) are indeed widely accepted in scientific and philosophical circles. I argue that science has in fact confirmed Kant's conceptual system which was originally based on the idea of the spiritual realm. I conclude: the spiritual realm (in its most basic formulation) has been confirmed by science.

[1] Interpreters usually think that Kant's idea of the noumenal realm in his first great work, the Critique of Pure Reason, is substantially different from that in the two other Critiques, namely the Critique of Practical Reason and the Critique of the Power of Judgment. I reject that. In my view, Kant held similar views (which did develop over time) throughout his critical period, i.e. in all three Critiques.

[2] McLoud, W. Kant, Noumena and Quantum Physics published in Contemporary Studies in Kantian Philosophy 3 (2018)

[3] Auyang, S. Y. 1995. How is Quantum Field Theory Possible? Oxford: Oxford University.

[4] Redhead, M. 1987. Incompleteness, Nonlocality, and Realism. A prolegomenon to the philosophy of quantum mechanics. Oxford: Wiley-Blackwell.
[5] I plan to argue for the existence of the soul in one of the essays in this series.

Author: Dr Willie Mc Loud (Ref. wmcloud.blogspot.com)

The author is a scientist-philosopher (PhD in Physics, MA in Philosophy). He writes on issues of religion, philosophy and science.

Science and God. Part 1: The problem of spontaneity in quantum mechanics

Science and God. Part 2: Science and our restricted human understanding

Science and God. Part 3: Science and metaphysics: in search of Russell's teapot

Science and God. Part 5. In defence of the soul
Science and God. Part 6: Science and Atheism 
Science and God. Part 7: Science and spiritual intuition
Science and God. Part 8: The Christian and Evolution