How might we reduce the above-normal death rates from COVID-19? Our hope is for science to develop a vaccine. The reductive sequencing of the parts of the coronavirus could help. Francis Collins, who led the team that developed the science for sequencing the parts of the human genome, entitled his book The Language of God, God being the holistic creator. Religion helps us transcend death. Science itself is moving from reductionism to emergent holism, which is closer to religion. Scientists like Wigner, Deacon, and Dickerson are developing an emergent and non-materialist worldview. Theologians Clayton and Nurnberger are working on the emergence of spirit. Carol and John Albright envision a creative Interactive World, Interactive God. Cardiologist Van Lommel’s 20-year observations of near-death experiences give evidence for life after death.

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FROM REDUCTIONISM TO EMERGENCE: TRANSCENDING DEATH DURING
COVID-19
Paul H. Carr
Abstract
How might we reduce the above-normal death rates from COVID-19? Our
hope is for science to develop a vaccine. The reductive sequencing of the parts of
the coronavirus could help. Francis Collins, who led the team that developed the
science for sequencing the parts of the human genome, entitled his book The
Language of God, God being the holistic creator. Religion helps us transcend
death. Science itself is moving from reductionism to emergent holism, which is
closer to religion.
Scientists like Wigner, Deacon, and Dickerson are developing an
emergent and non-materialist worldview. Theologians Clayton and Nurnberger
are working on the emergence of spirit. Carol and John Albright envision a
creative Interactive World, Interactive God. Cardiologist Van Lommel’s 20-year
observations of near-death experiences give evidence for life after death.
INTRODUCTION
Isaac Newton explained the motion of the moon around the earth by
reducing the many properties of the these bodies, color, surface texture, spherical
shape, etc. to mass in his equations. The reduction of an atom into a nucleus and
electrons has been followed by the reduction of the nucleus into protons and
neutrons. Murray Gell-Mann (2002), after winning the Nobel Prize for his
explanation of the structure of protons and neutrons as combinations of quarks,
searched for the principles of holistic, complex adaptive life like Jaguars. His book
is The Quark and the Jaguar: Adventures in the Simple and the Complex (2002).
Gell-Mann co-founded the Santa Fe Institute for complex adaptive systems
research that is expanding the boundaries of science.
The materialist perspective of traditional science is indeed a challenge for
those who believe in the transcendent, spiritual, and eternal. Nobel laureate

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physicist Eugene Wigner (1960) observed that there is no rational explanation for
the effectiveness of mathematics in the natural sciences. It borders on the
mysterious. I will describe an emerging scientific worldview which includes human
feelings, meaning, and purposes that broadens the present scope of physics
(Deacon). An interactive God (Albright) entangled with each of us (Wegter-
McNelly) is leading to an emergent theology of spirit (Clayton) . These new
understandings build on the foundations of the Trinity and humans “created in
God’s image.” God’s creative action is manifest in the beauty of nature (Carr) and
in our human yearning for transcendence (Hefner), evident in near-death
experiences. “A new heaven and a new earth (Rev. 21:1)” expresses our hope for
transcending the cool death of our cosmos (Polkinghorn, Teilhard).
EMERGENT HOLISM
Emergent holism has traditionally meant coming into being or becoming
important. New complex adaptability and chaos science uses it to describe the
appearance of the new properties, structures, and patterns of an entity that arise
from the interaction of its parts that cannot be reduced to them. This is often
expressed as: The whole is greater than the sum of its parts.
For example, the ocean’s color emerges from the interaction of its colorless
water with the sky.
The macroscopic properties of diamond and of the black lead graphite in
pencils emerge from the interactions of microscopic carbon atoms. At high
temperatures and pressures, carbon atoms self-organize to form a face-centered
cubic microscopic lattice, which emerges as a macroscopic diamond. A diamond
is forever. Under lower pressures and temperatures, carbon atoms interact to form
microscopic hexagonal sheets that we use as black soft graphite lubricant and in
leaded pencils.
Nobel-laureate physicist Philip Anderson (1972) noted emergence’s
importance in his highly-cited article, More is Different. He emphasized the

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limitations of reductionism and the existence of hierarchical levels of science, each
of which requires its own fundamental principles for advancement.
For example, a triumph of the Standard Model of the elementary particles
was its prediction of the Higgs Boson, which was confirmed at the Center of
European Nuclear Research in Geneva, Switzerland. This has a large sensor that
detects particles and radiation resulting from collisions between two proton beams,
accelerated in a 27-kilometer- circumference ring of superconducting magnets.
However, complex superconducting and living systems consist of nucleon-
electron atoms but have principles different from the Standard Model. It did not
predict the existence the high- temperature ceramic superconductors for which
Bednorz and Muller (1886) received the 1987 Nobel Prize in physics. The
Darwinian evolution of variations with natural selection is an additional basic
principle for biological systems.
The idea of self-organization of novel emergent properties does not preclude
causal influence in part derived from relations with the environment -- it just
precludes deliberate outside control that generates the organizational process. The
self-organization happens inside the system, but it is conditioned by the nature of
the current environment.
Emergent complexity science fills the gap between microscopic quantum
mechanical particles, like electrons and protons, and macroscopic life. There are
similarities and differences in the laws of quantum mechanics and macroscopic
complexity. They both agree, however, that there are limits to predictability.
According to the quantum-mechanical Heisenberg uncertainty principle, it is
impossible to measure both the position and momentum of a fundamental,
microscopic particle with high accuracy. If one measures the position with high
accuracy, the momentum will have low precision and visa versa.
For complex systems like the weather or even the throw of a dice, we know
the equations and can solve for all the variables with numerical techniques to high
accuracy. However, accuracy of predictions is limited by the precision to which we

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can measure the initial conditions. For this reason, the accuracy of weather
predictions decreases with time. For complex systems deterministic predictions are
possible in principle, in contrast to those of quantum mechanical ones.
Quantum mechanics predicts the wave function, which is a probability
distribution function. One only knows that an ensemble of measurements lie on the
curve of the distribution function. It is not possible to predict the trajectory of single
events.
EMERGENT NON-REDUCTIVE SCIENCE
Progress towards an emergent, scientific worldview is evident in the writings
of scientists like Wigner, Deacon, and Dickerson. Theologians Philip Clayton and
Klaus Nurnberger are working on the emergence of spirit and envision God as
source and destiny of all levels of emergence.
Nobel laureate physicist Eugene Wigner (1960) in his essay, The
Unreasonable Effectiveness of Mathematics in the Natural Sciences emphasized
mystery:
“The enormous usefulness of mathematics in the natural
sciences is something bordering on the mysterious. There is no
rational explanation for it….
The language of mathematics for the formulation of the laws of
physics is a wonderful gift which we neither understand nor
deserve. We should be grateful for it.”
Anthropologist Terrence Deacon (2011) coined the word ententional to describe
human feelings, meaning, and purposes that are beyond the scope of reductive
science. Deacon’s book, Incomplete Nature, How Mind Emerged from Matter,
gives a scientific explanation for their emergence.
Deacon's concept of emergence explains how the first cell could have come
from dumb matter by natural processes. In the conventional understanding of

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emergence, primitive cells emerged with novel properties that are greater than the
sum of their interacting parts. In Deacon's view, novel properties can be less than
the sum of their parts. For him "less is more." Absence is a constraint which limits
each part’s infinite number of possibilities (pluripotent stem cells) to a limited
function that contributes to the whole.
Deacon emphasizes the historical evolutionary emergence of human mind
and consciousness from simpler organisms over the materialistic reductionism of
the nerve firings of the synapses. Mind and consciousness emerge from the
gigantic number of nerve firings, but cannot be reduced to them. Mind does not
emerge exactly from matter but from constraints on matter. Each part is
constrained to serve the well-being of the whole.
Computer scientist Matthew Dickerson (2011) in his Mind and the Machine,
What It Means to Be Human and Why It Matters challenges the purely materialist
claim that the human mind can be reduced to brain biology and that we are no
more than complex biochemical machines. The materialist claim would lead to the
naturalistic fallacy: one can get “ought” from “what is.” If only the physical exists,
then whatever happens would indeed be natural, including immoral acts.
On the other hand, if there is a personal identity associated with the physical
body that can be held legally responsible, and if there is an individual identity
operating within the body and brain, we can make decisions that change things. We
can hold each other accountable for what we decide. We can expect acts that are
"good" and "positive" instead of being at the mercy of a random universe where
whatever happens is whatever must be. If only the natural physical state exists,
then there is no rational basis for moral imperatives, "should" or "must."
THE EMERGENCE OF SPIRIT & AN ENTANGLED, INTERACTIVE
GOD
Let us now consider new developments towards a theology of emergence.
Philip Clayton (2006) in his essay The Emergence of Spirit, builds on Terrence

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Deacons’ concept of emergence and advocates a non- or post-physical account of
reality, which he calls “strong emergence.” This contrasts with “weak emergence,” a
basically physical account of both biology and mind and ultimately a reductive
treatment of religious phenomena and truth claims. For Clayton, “Natural history
begins with the world of physics and traces two broad areas of emergence: in the
case of biological causality, the emergence of life; and in mental causality, the
emergence of spirit (Clayton 2006)” A panentheistic God is manifest in this
evolutionary process.
Theologian Klaus Nurnberger (2012), believes in a God who is the
transcendent source and destiny of all levels of emergence – from the subatomic to
the physical, chemical, biological, neurological, personal, and social levels. All
these levels operate according to their own principles and regularities, which are
not necessarily personal, but all are of God, the ground of all being. God is supra-
personal. As such, God is not an agent operating in reality, competing or
cooperating with other factors. Rather the creating God is immanent and active in
everything that exists and happens. Biblical faith is an emergent and evolving
phenomenon by God to link us up with God.
God as Creating Source is evident in the first chapters of Genesis. God
showed delight by saying, “This is good,” at the completion of each of the seven
days or epochs of creation. “The Lord God formed a man from the dust of the
ground and breathed into his nostrils the breath of life, and the man became a living
being (Gen 2:7 NIV).” Modern cosmology tells us that we are made of the stardust
which was forged from the nuclear fusion reactions in stars and supernovae. “The
breath of life” symbolizes that we are not only material but also spiritual living
beings.
A transcendent spiritual relationship with Jesus is evident in the life of Saint
Paul. Before he changed his name to Paul, Saul persecuted Jesus’ followers. While
on the road to Damascus to arrest Christians, the resurrected Jesus spoke to him
in a blinding vision saying, “Saul, Saul, why do you persecute me (Acts 9:4)?” This
vision turned Saul’s life around. He changed his name from Saul to Paul to become

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the most influential Christian missionary, preaching the resurrected Jesus. “I want
to know Christ and the power of his resurrection and the fellowship of sharing in his
sufferings, becoming like him in his death (Phil 3:10 ).” Paul concludes that the
resurrected body will be an imperishable ‘spiritual’ body (1Cor.15:35-49). The
stories about the appearances of the risen Christ give us an idea of the resurrected
body. He can move through closed doors and can appear virtuously simultaneously
in different places, while his disciples still recognized him.
The Nicene Creed declared Jesus to be fully divine and fully human. As
created in the image of God, we humans have a spark of the divine as well as
being finite creatures that die. As created co-creators we feel impelled to transcend
our individual finitude by making new discoveries. The discovery of written
language expedited the transmission of new information from generation to
generation. These discoveries and those of modern science show how God’s
creative activity is continuing in our universe. This is a manifestation of an
emergent, triune God as (1) creating, (2) loving and redeeming humanity through
his son Jesus, and as (3) spiritually present within us and in community. God as
Creator is immanent and active in everything that exists and happens.
The “Three Persons” of the Trinity interact in a spiritual manner similar to the
physical emergence that we have already described. God through His son Jesus
and His Spirit is intimately involved and entangled with everyone, analogous to the
quantum entanglement of light-particles or photons. Physicist-theologian Kirk
Wegter-McNelly (2011) states in his book The Entangled God: Divine Relationality
and Quantum Physics: “A God who is entangled with the world does not overwhelm
but allows each part of creation to be what it is, all along loving it into the fullness of
what it might yet become.”
John and Carol Albright together with Mladen Turk in Interactive World,
Interactive God: The Basic Reality of Creative Interaction (2017) envision the world
as interactive, from fundamental particles to specialized cells that make complex
life possible. God is manifest in these interactions as He/She lures creation towards
greater degrees of beauty.

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As we experience the created natural world, its beauty embraces us
(O’Donohue). The thirst for beauty that permeates our lives is an opening to
transcendence (Hefner 2006). Beauty can connect Deacon’s ententional subjective
meaning and purpose with the empirical world of science. Beauty emerges from a
delicate dance between subjective mystical forms and the objective mathematical
functions that maintain the universe and life, as summarized below (Carr 2006)
BEAUTY'S BALANCE
Form & Function
Heaven & Human
Myth & Math
Quality & Quantity
Spirit & Science
We sense this in the beauty of holiness, in worshipful spaces with music and art.
For Alfred N. Whitehead (1933), “life starts with the dream of youth and reaps tragic
beauty.” For Whitehead (1933), beauty also has cosmic significance, “The teleology
(goal) of the universe is the production of beauty.” Beauty is eternal.
TRANSCENDING PHYSICAL DEATH, NEAR DEATH
EXPERIENCES
Our yearning for eternal life and to transcend our physical death is
particularly present during these days of the coronavirus threat. Do near death
experiences (NDE) offer evidence of life after death? Their earliest known
description is at the end of Book X of Plato’s Republic in his “Myth of Er” (c. 420
B.C.). European, Middle Eastern, African, Indian, Asian, Pacific, and Native
American writings and folklore describe NDE’s (Greyson). In the processes of
extending our human lifespan, modern medicine has expanded our knowledge of
NDE.
Near-death experiences have many features in common: out-of-body
consciousness, movement through a dark tunnel, entering a world light, meeting an
angelic person and predeceased friends and relatives, a life review, experience of a
barrier, return and awakening. Similar traits are described in an analysis of 613

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near-death experiences gathered by the Near Death Research Foundation (Beck
2010). No two experiences are identical and no single feature is found in every
NDE. The Near Death Research Foundation surveyed people who had a NDE
Over 80% expressed a strong increase in their concern for others and that life has
greater meaning or purpose. (Bower 1985, Ring 1998, Musgrave 1997)
NDE’s are “eye-witness” accounts of personal experience, and not scientific
treatises or publications; hence there are questions raised by scientists regarding
verification. However observations or information obtained in some out-of-body
NDEs have been verified by others after the subject returned to consciousness.
(Sanborn, Sharp).
Once revived, people report knowing things their previous knowledge cannot
explain. This is the conclusion of a study of 3500 NDE individual cases between
1975 and 2005 (Holden). NDE occur in adults as well as children, in different
ethnical groups, and in religious believers as well as unbelievers. Near-death
experiences often have a lasting life transforming effect with more emphasis on the
spiritual than the physical (Moody, Ring).
This happened to the world-renowned psychiatrist Carl G. Jung (1965), who
had a NDE while he was on the operating table for his heart attack in 1944. His
vivid encounter with light, plus the intensely meaningful insights led Jung to
conclude that his experience came from something real and eternal. Jung felt lifted
up to a vantage point about a thousand miles above the Earth where he had a
beatific vision. His incredibly accurate description of the Earth from outer-space,
made when no images of earth from space existed,was confirmed two decades
later by astronauts.
In his vision, Jung felt that he now carried along with him everything he had
ever experienced or done, everything that had happened around him. As Jung
(1965) put it , “I might also say: it was with me, and I was it. I consisted of all that,
so to speak. I consisted of my own history and I felt with great certainty, this is what
I am. I am this bundle of what has been and what has been accomplished… My
experience was not a product of my imagination. The visions and experiences were

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utterly real; there was nothing subjective about them; they all had the quality of
absolute objectivity.”
Jung decided to return to ordinary existence with a desire to live out his days
in service to his profession. After returning to his work, the breakthrough
experience led to his most critical contributions to psychiatry.
In the fall of 2008, academic neurosurgeon Eben Alexander, MD (2012) had
near-death experience. Before this, he had thought he understood what happened
to the brain when people are near death, and had always believed there were good
scientific explanations for the heavenly out-of-body journeys described by those
who narrowly escaped death. However, after seven days in a coma during which
his brain showed complete absence of neural activity in all but the primitive
portions, he experienced something so profound that it gave him a scientific reason
to believe in consciousness after death. This included meeting his deceased sister
whom he never knew he had. He was able to verify this later.
Here is the conclusion of Alexander’s book Proof of Heaven
(2012):
“There is no scientific explanation for the fact that while my
body lay in coma, my mind—my conscious, inner self—was
alive and well. While the neurons of my cortex were stunned to
complete inactivity by the bacteria that had attacked them, my
brain-free consciousness journeyed to another, larger
dimension of the universe: a dimension I’d never dreamed
existed and which the old, pre-coma me would have been
more than happy to explain was a simple impossibility. But that
dimension—in rough outline, the same one described by
countless subjects of near-death experiences and other
mystical states—is there. It exists, and what I saw and learned
there has placed me quite literally in a new world: a world
where we are much more than our brains and bodies, and

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where death is not the end of consciousness but rather a
chapter in a vast, and incalculably positive, journey.”
However, neurologist Oliver Sacks has offered a naturalistic explanation of
Eben Alexander’s NDE. According to Sacks (2012), a hallucinatory journey to the
bright light and beyond, a full-blown NDE, can occur in 20 or 30 seconds, even
though it seems to last much longer. Subjectively, during such a crisis, the very
concept of time may seem variable or meaningless.
Sacks (2012) states, “The one most plausible hypothesis in Dr. Alexander's
case, then, is that his NDE occurred not during his coma, but as he was surfacing
from the coma and his cortex was returning to full function. It is curious that he
does not allow this obvious and natural explanation, but instead insists on a
supernatural one… This is not to say that NDE cannot play a part in the spiritual
life, or have great meaning for an individual… NDEs provide evidence only of the
brain's power to create beliefs and attribute value to them.”
For Sacks, Alexander’s NDE was not “Proof of Heaven.”
However, Sacks would, I believe, be open to the possibility “to see
Heaven in a wildflower (Blake).”
Contrary to Sacks, however, cardiologist Pim van Lommel has obtained
scientific evidence that the near-death phenomenon is an authentic experience that
cannot be attributed to imagination, psychosis, or oxygen deprivation. Van Lommel
came to these conclusions from his 20-year observation of hospital patients who
had NDE experiences and had survived a cardiac arrest. He published this in the
medical journal Lancet in 2001(Van Lommel et. al. 2001). Van Lommel concludes:
“The findings of NDE research suggest the possibility that (nonlocal) consciousness
is present at all time and will therefore last forever. The content of a near-death
experience suggests a continuity of consciousness that can be experienced
independently of the body (Van Lommel 2001).”
Van Lommel’s and Alexander’s claim contradicts neurologist Sack’s
assertion that our consciousness cannot survive physical death. Which is true? For

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philosopher Whitehead (1933), truth is the confirmation of appearance to reality.
What then is reality? For Schopenhauer (1819) who followed Kant, we can never
know the reality of the “thing in itself” (of NDE) but only its representation filtered by
the input of our five senses. What we interpret as reality is not that at all, but our
representation of perception. Whitehead believed that ultimate reality was not
material but interactive processes. Clearly van Lommel, Alexander, Jung, and
Sacks have very different representations of NDE. However they all can agree that
a NDE has spiritual meaning for those who have experienced them.
NDE’s lasting life-transforming effects can hardly be explained as
neurophysiological artifacts. No neurophysiological finding has yet explained the full
range of near-death phenomena (Bonting). Van Lommel’s observations indicate
that there is life after death.
Be that as it may, the experience of the death of a loved one involves grief.
The stages of grief include anger, denial, bargaining, depression, and ultimately
acceptance. This involves the Courage to Be (Tillich 1952), to continue to exist and
find meaning in one’s own life. For Tillich the source of the Courage to Be was the
God Above God of theism and nationalism that claims “God is on our side.”
Abraham Lincoln gave us an example of Tillich’s God Above God when asked, “Are
we on God’s side?” We do indeed need The Courage to Be as we confront the
COVID-19 challenges of illness, death, unemployment, and hunger.
Religions have a long historical tradition for finding meaning in death and in
life. The resurrection showed that the transforming power of God’s eternal love in
Jesus was stronger than death.
TRANSCENDING THE END OF OUR MATERIAL COSMOS
Our current understanding of stellar evolution enables us to
predict that, billions of years from now, our sun will expand into a red
giant so hot that all water will evaporate, making our Earth
uninhabitable. For this reason we humans must migrate to more
distant Mars. Elon Musk is now building the huge rockets needed to
begin our colonization of Mars.

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Our current understanding of cosmic evolution is that our universe will continue
its present expansion. Billions and billions of years from now, all the stars will burn
out, and our present universe will die. However, cosmologist Alan Guth’s (1997)
inflationary beginning of our present universe predicts that the same process that
gave rise to our universe could continue to generate other universes, sometimes
called multiverses (Tegmark). Might one of these be “a new heaven and a new
earth (Rev. 21:1)?”
This is how priest-physicist Sir John Polkinghorne and priest-paleontologist
Teilhard de Chardin envision “…a new heaven and a new earth (Rev. 21:1).” For
Polkinghorne (2002), our present universe at its end, billions and billions of years
from now, will be transformed into a new creation analogous with the bodily
resurrection of Jesus Christ. Polkinghorne calls this creation “ex vetere.” This is not
a second “ex nihilo,” from nothing, but a resurrected world emerging “ex vetere.” He
finds clues to the new creation by examining scientific theories of quantum
mechanics, chaos and emergence, and thermodynamics. From these he believes
the new creation will include rationality and holism, energy, pattern (form), and
mathematics. God will remember the uniqueness of each individual who will be re-
embodied in the new creation.
For visionary geologist Teilhard de Chardin,S.J. (1961) earth’s
history showed the emergence of consciousness as: geosphere,
hydrosphere, atmosphere, biosphere, and noosphere. The
noosphere is emerging from the cultural activity of human hearts and
minds into a planetary consciousness. Teilhard, if he were alive today
would have regarded the Internet, which encircles our globe, as a part
of the emerging noosphere. Teilhard believed that God is guiding
evolution towards higher levels of complexity and consciousness,
which converges in an Omega Point. This is a religious expression of
spiritual hope, “…the new heaven and the new earth,” which
motivates and gives meaning to life. If taken materialistically, the
Omega Point violates the Second Law of Thermodynamics for the
increase of cosmic entropy (or disorder), and violates modern

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cosmology's prediction that the universe will freeze as it continues to
expand.
Teilhard’s (1961) Omega Point, however, transcends the
space-time dimensions of the physical world, and is therefore not
subject to the Second Law. He was convinced that the universe had
direction. He believed that spirituality emerged from material
evolution. "The end of the world: the wholesale introversion of the
noosphere upon itself, which has simultaneously reached the
uttermost limits of its complexity and its centrality. The end of the
world: the overthrow of equilibrium (heat death), will detach the mind,
fulfilled at last, from its material matrix, so that it will henceforth rest
with all its weight on God-Omega."
CONCLUSION
In summary, a non-reductive, scientific worldview is emerging in which the
physical, material world is not the ultimate, ontological reality. Murray Gell-Mann,
who won a Nobel Prize for his reductive theory of protons and neutrons from
interacting quarks, has advanced our knowledge of the new principles that govern
complex, adaptive, emergent systems. The emergent scientific worldview of
Anderson, Deacon, and Dickerson is open to the possibility of new properties and
experiences.
Theologians Clayton, Nurnberger, and Wegter-McNelly give us a new
understanding of the emergence of Spirit and of an interactive, entangled God who
is the source and destiny of the cosmos. Near-death experiences (NDE) express
our yearning to transcend our physical death and offer evidence for life after death.
They often have a lasting life-transforming effect with more emphasis on the
spiritual than the physical. No neurophysiological finding has yet explained the full
range of these out-of-body phenomena.

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“A new heaven and a new earth” of the book of Revelations is a beautiful
metaphor for the continuing creativity of a panentheistic, triune, interactive,
entangled God. He/She is creating, loving and redeeming through His/Her son
Jesus, and is spiritually present within us and in community. The new creation will
include relationality and holism, energy, pattern (form), and mathematics. God is
the Source and Destiny of the transcendence we sense in the beauty of holiness. “I
am the Alpha and the Omega, the First and the Last, the Beginning and the End.
(Rev. 22:13 NIV),” the Eternal from whom we came and will return (Tillich 1962).
“Blessed be you, universal matter, immeasurable time, boundless ether,
triple abyss of stars and atoms and generations: you who by overflowing and
dissolving our narrow standards or measurement reveal to us the dimensions of
God.” (Teilhard)
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Author PAUL H. CARR, BS, MS, MIT; PhD, Brandeis U; IEEE Life Fellow, led the
Surface Acoustic Wave (SAW) branch of the AF Research Laboratory and
authored Beauty in Science and Spirit. Email: paulcarr@alum.mit.edu His web
page is www.MirrorOfNature.org