Chapter 9

The New Physical Theory

We have now examined the major ideas on which Modern Western Science is based, and touched briefly on some at the leading edge of research; yet at no stage has mathematics been important to our discussion. Other than a few simple equations known to all high-school students, plain language and a few specialized terms have sufficed. This is in marked contrast to the orthodox assertion that an understanding of science requires an understanding of advanced mathematics, something that will undoubtedly puzzle the thoughtful Reader. A brief explanation is warranted.

The simple fact is that mathematics are not necessary to understanding, only to application. Those wanting proof of this are well served by Richard Feynman's QED: the strange theory of light and matter. This slim volume explains QM in terms easily comprehensible by laymen, and begins with the explanation that the complex maths taught in university courses are only needed by those preparing for active work in the field, whereas explanation does not require it. The remainder of the book proves this, and most successfully.

The importance of this point requires emphasis. In the hagiology of MWS, Newton and Einstein are undoubtedly the most famous. Newton spent much of his life in academia, but the greatest portion of his writing was on religious topics. He also sat in parliament, and was Warden and Master of the Royal Mint. In other words, science and mathematics were just a part of his life, not the whole. Einstein was working as a patent clerk in a Bern patent office at the time his first and most insightful papers were published, and these relied more on lucid argument than on mathematics. This should be compared with modern scientific education, in which specialization is essential even before undergraduate studies, and becomes ever narrower through post-graduate and doctoral work, with mathematics becoming ever more essential until, in Physics especially, it soon becomes the whole of it, just as science becomes the whole life of its practitioners. Anything less can only lead to mediocrity in today's highly competitive world.

Most of the foundations of advanced mathematics were laid in the nineteenth century, at the beginning of which many scientific discussions included a great deal of religious and quasi-philosophical interpretation and debate, little of which was productive. As the power and scope of purely mathematical ideas became evident, many scientists not only sought ways of adapting them to scientific use, but began to experiment with mathematical formulations in the hope of discovering correlations purely by accident. Men like Hamilton and Maxwell sternly censured such activities, maintaining that clear conceptual understanding was paramount, since the role of mathematics was to describe the concepts, not merely to provide answers without insight. This dichotomy persisted through the twentieth century until the end of the Hitler War, when Mathematical Physics was accepted as the only way forward, and understanding was relegated to a secondary role, or worse.

The point at issue here is less the role of mathematics in science, as the type of thinking – the intellectual skills – which it develops in the practitioner. These can obviously be very powerful, but they come at a very real cost. If the mind is continually trained in certain patterns of activity, these eventually come to dominate, and other modes of activity not only decline, but eventually become impossible. This can be contrasted with another discipline, that of meditation. In this the mind is brought into a state of quiescence. This is initially the goal of practice, and it is also as much as many practitioners know of it. However, once this state can be comfortably maintained for a time, other possibilities can be explored. One of these is to introduce a 'seed thought' or image into the mind, perhaps of a living thing such as a plant. The mind then responds by modifying the image to correspond with the intent of the practitioner, and in this way new insights about the object under focus become visually clear in the mind of the observer.

A second aspect of this practice reveals a new path of scientific investigation. It was stated in Chapter 2 that spiritual love is "the most fundamental relationship between life, consciousness and the manifestations through which they find expression." The spiritual aspect of consciousness does not communicate directly with the mind. Instead, it arouses emotions in the heart that stimulate images in the mind. The faculty of intuition is simply the harmonious interaction between emotions and mind. In The Metaphoric Mind: A Celebration of Creative Consciousness, Bob Samples states, "Albert Einstein called the intuitive or metaphoric mind a sacred gift. He added that the rational mind was a faithful servant. It is paradoxical that in the context of modern life we have begun to worship the servant and defile the divine." Immanuel Kant agreed: "All human knowledge begins with intuitions, proceeds from thence to concepts, and ends with ideas." Many similar statements can be found.

Excessive training in mathematics develops the purely rational at the expense of the intuitive. At the same time, increasing commitment to materialist philosophies gradually atrophies the ability to experience spiritual love in the heart. The end result of this is ubiquitous in the modern world, most plainly evident in the personae of leading scientists, academics, businessmen, politicians and bureaucrats. Young students should first be trained in the correct use of the mind and techniques for disciplining emotion in order to develop a balance suited to the arousing of intuition. Geometry and arithmetic can be combined with story-telling to encourage clear visualization. Music, especially singing, should be used for harmonious emotional development. Only when these abilities are confidently established should training in higher mathematics be attempted.

Chapter 1 explored the social role of science. Of equal importance is that society provides the context in which science develops and acts. This is nowhere more important than in education: in the social environment in which young intending scientists live and learn. Schools in the modern West emphasize competition to the point of obsession; intimidation and bullying are endemic in the schoolyard; harsh authoritarianism is rife in the classroom; and, despite the efforts of many devoted and humane teachers, and the healthy atmospheres of some carefully-managed schools, emotional toxicity is the norm in most Western educational establishments. Violence, even murder, is now a regular occurrence.

It is obvious that a new scientific tradition must avoid all of this, as also that it should be founded in a culture and traditions that respect and train the emotions as well as the mind. Such traditions can still be found in the East, although they are increasingly being poisoned by Western influences. Moreover, true science is essentially the study of Nature: of oneself, of Mankind, of the natural world, and of the relationships between them. This is best done by direct contact with Nature, not by reading about it in books. If young scientists are to be taught to love and respect Nature before learning to manipulate it, their training should be done in close contact with it, not in the air-conditioned alienation of glass and concrete.

Such the context; now to content. Few are aware that the Vedic literature of India contains remnants of an ancient science of consciousness. It is fragmentary, buried beneath a mountain of irrelevance, and couched in obscure language; but with patience and persistence it can be unearthed. Furthermore, it is not Indian, but was inherited by them from much older races. It is, however, deeply insightful when correctly understood. Few today know it for what it is; still fewer understand it. Parts of it have been carried forward into Buddhist literature, where it has since been further obscured. Nonetheless, it can surely serve as a beginning for developing ideas and practices as part of a new scientific tradition.

It also contains terms that have no parallel in Western lexicons describing concepts similarly wanting. A brief example will show the importance of this. Chapter 2 named consciousness as one of the five fundamental components of Physical Reality. In order to incorporate consciousness within a New Physical Theory, some understanding of its operation must exist. The most elementary is described by the Gunas, of which there are three: Tamas, Rajas and Sattva. These are normally interpreted in terms of morality, emotion, or religious ideas, but at the most fundamental level are the primary requirements for the material manifestation of consciousness. In order to create 'something from nothing', as it appears to us, a balance must be maintained such that both the appearance and disappearance of objects and events do not disturb those already existing. Every manifestation of consciousness within a space-time continuum accords with these three aspects in order to fulfill this requirement.

In very simplistic terms, a solar system demonstrates the Gunas: the star or sun is Tamas, the planets are Rajas, and gravity Sattva. Similarly in an atom, the nucleus is Tamas, the electrons Rajas, the electromagnetic field Sattva. The Gunas are always mixed in manifestation, and because of the presence of multiple coterminous realities or Realms, the roles are different in each. In terms of life within a solar system, planets are Tamas, being the fixed ground upon which life manifests; the sun is Rajas, providing the 'life-energy' which sustains it; and consciousness is Sattva, being the product of interaction between psychospiritual energy from the Sun acting within the organisms of matter. These very simple ideas can be developed to yield detailed understanding of the entities and processes under examination.

The Abrahamic traditions lost what little understanding of spiritual reality they had many centuries ago, and are now completely bereft of it. What they call 'spiritual' is merely psychic, and the little psychic knowledge they now possess is fragmentary, largely ineffective, and relates only to the lower aspects of psychism. The situation in Asia and the Orient is marginally better, but at least it rests upon a foundation of tradition and ongoing practice that could easily be reawakened, combined with modern scientific insights, and developed along lines that could benefit humanity instead of further debauching and demoralizing it.

This small monograph consists of extracts from an unpublished manuscript by the same Author that have been edited to present a brief but coherent critique of MWS. At about 160,000 words, the manuscript enlarges considerably on what has been presented here, including brief selected histories, alternative theories to replace those rejected as fallacious, application to broader topics, and suggestions for initial experiments to test, validate and further develop what is hoped can become the beginnings of a new scientific tradition. Its title is:

The Living Atom: Fundamentals of psychophysical theory

The Author is seeking a small independent publisher with a relevant catalogue willing to translate it into the target languages. Those wanting more information can register their interest on the Contact page.