The best and most famous physicists of the twentieth century were by definition superlatively imaginative and creative individuals. The theories they espoused were about a mechanistic and deterministic world. But the source of their inspired theories was neither of those things. Spirit exists in the sphere of subjectivity, allowing free agents to intervene in the objective world of things. Human beings, and other sentient creatures, are not objects and they are not things. They have an objective aspect but what makes them special and significant is their interior – cut off from and invisible to the world of science.
Physics examines only exteriors. Quantum mechanics concerns atoms, photons, electrons, and subatomic particles. Whitehead speculated that even these items might have some minimal interiors which avoids the idea that consciousness somehow emerges from purely physical sources in the form of emergent complexity; a superadded epiphenomenal thing coming from matter.
At the most, some objects in the world are symbols and indirect evidence of spiritual reality. A painting points to imagination and creativity, and so do the laws of physics considered as divulged by the human mind. The painting as an object, and the laws of physics as laws, however, are just parts of objective reality.
Most physicists will never rise to the level of a Planck, a Shroedinger, or a Bohr, and lack the imagination and creativity to do so. They can admire the truth of their theories and the theories’ abilities to predict the motion of objects. But most of them, perhaps, cannot imagine the interior richness of original physicists. They get caught up in what the finger is pointing at, but remain unaware of, or at least unconcerned with, the nature of the mind directing the finger.
Many of the great twentieth century physicists wrote books for the general public, but they did not claim that physics had religious implications. What they wrote was that there is so much more to reality than physics can possibly touch on. They were encouraging people not to become so impressed with the objective sciences that they come to ignore what the objective sciences omit.
Quantum entanglement and superpositionality have intriguing sounding names which are emotively suggestive – like the hearts of two lovers being entwined – but they are still properties of objects, objectively described. They are still deterministic. There is no hint of freedom in those ideas, and it is Freedom that is the signal property of the spiritual. Berdyaev goes so far as to say that God is not the creator of the physical universe. God is spirit and has nothing really to do with the physical. God is not to be found in war, violence, nor in deterministic processes. God is there in imagination, intuition, creativity, love, and freedom.
Movements like theosophy are mistakes. They take religious topics and examine them in a science-like manner, where the supernatural lies on top of the natural. Heaven is just another dimension of objective reality. But spiritual reality is not superadded to physical reality. Post-rational consciousness is not on top of rational consciousness. The spiritual is mysterious and interior. Human beings can become overwhelmed by the world of objects and lose faith in anything else. Religious movements that seek to describe spiritual realities objectively just contribute to man’s alienation from his spiritual nature.
Intellectual proofs of God’s existence all fail. Plato recognized thousands of years ago that we are far more than a thin rationality. The question of God’s existence is an existential point involving faith and hope, and the heart. It would be surprising if anyone at all has to come to believe in God because of purely intellectual arguments. And even if they did, the resulting belief would be thin, anemic and worthless. It would be a conviction of the head and not the chest.