Beyond heuristics - from an educated guess to a new line of thinking
- How are we using, and how could we use our conceptual powers?
Some time in future, in order to fulfil the needs of society, science will need to become more subtle. In order to be able to move on, scientists will begin feeling the need to investigate and study the subtle and causal planes of the creation. Our mental attitude and approach will have to evolve accordingly. This means that we will shift the focus of conceptuality, our conceiving powers, from the planes of perception, to the original Macrocosmic planes of existence.
For example, our general understanding of the biological body is entirely based on physiological and to some extend psycho-physiological functions. Thus, in med school we learn about the circulation, the nervous system, cell chemistry, hormones, and so forth. It is essentially a heuristical approach, which means, our way of understanding the biological body is an educated guess.
In the subtle and causal planes however, there exist no phenomena such as circulation or chemistry. The Macrocosmic Entity which creates the biological body doesn't know anything about anatomy or physiology at all. The category of what is called "emerging phenomena" exists in lusciously illustrated textbooks in our libraries, but the causal plane is a blank slate in that regard. Yet it is these subtle planes from where the primordial creation of the biological body and its unfathomable complexity originates. There is no mysterious external intelligence involved in the process, because there exists nothing outside of it to begin with.
Our heuristical textbook knowledge fails to understand life in this primordial stage and therefore fails to solve certain problems in society. If we attempt to apply our current kind of thinking to the earliest stages of creation, heuristics at some point turns from an educated guess into an uneducated guess. Hence, such kind of attempts are bound to be futile, and as a result our socio-economic reality is limited in its growth and future potential.
To pave the way for a truly new paradigm, it is important not to necessarily embrace quantum physics and relativity theory as "paradigm shifts" in the full sense. Allthough both have dramatically revolutionized the practical world, it cannot be said that either of them, or both together, have caused a fundamental revolution in consciousness. They are essentially mathematical formulations, sparking a lot of imagination, but which at the end of the day may not have or have had the same kind of impact on society as a whole, as for example heliocentrism or Darwinism.
By strategically introducing a mere handful of new terms, Shrii P.R. Sarkar has introduced a radically new approach, a new conceptual universe where science can evolve beyond the current Western as well as Eastern paradigms. It is not an example of the popular idea of "merging science and spirituality", rather it is a matter of the powdering down of certain scientific as well as philosophical paradigms and replacing them by an alltogether new line of thinking.
This new approach, this new cosmology has some interesting implications. First of all, not only the current scientific paradigm is essentially heuristical, but all of life as we understand it, is. What we call "science" is simply the officially educated form of it. Shifting our conceptual efforts from the heuristical universe to the subtle and causal planes, means nothing less than the scientific equivalent of lifting the veil of "Maya" or illusion in philosophy. For lack of a truly causal approach, this is something scientists have not yet achieved. But they may, and may urgently need to do so at one point in a not so distant future.
For example, Sarkar introduced the term "Bhavastha" in a cosmological context. This is groundbreaking, as it expands the concept of "abstract" from a mere level of thinking, to a fuctional medium. With the Abstract thus established, Sarkar introduced an equally revolutionary, internal differentiation of the Universal Entity into two equally important creational Faculties, "Knower-I" and "Doer-I", and their mutual interactions. This forms a fully self-sufficient and self-explaining creational axiom. In other words, one which does not need to be interpreted philosophically and thus dualistically, but entirely stands on its own.
The fact that we have functional sensor and motor organs is ultimately no excuse to stick to the heuristic / dualistic paradigm. The obvious challenge is, that there exists no such thing as a lee way into a new paradigm. In other words, it is not merely through deductive and inductive reasoning and dialectics that we will arrive at a subtler plane of scientific endeavour. We will have to increase our conceptual powers, so that we can evolve what is referred to as "siddhi", here meant in the sense of developing a consummate perspective, while leaving a score of old school concepts behind. Then, from that vantage point, scientists will be able to develop practical applications and utilisation in many fields.
On the personal level, that is, psychologically, the mainly perceived center of our "I-feeling" or self-identification will ultimately move away from the physical body, toward the Cosmic Reflective Entity. Subjectively, this is the vast ocean of subtle energy relating to and controlling the planes of inferences (i.e. "waves" in the extended cosmological context). It means, one remains inclined toward the Supreme Cognitive Faculty, however without the inclination to objectify all that can be known.
Objectively, the Cosmic Reflective Entity is the medium in and out of which all forms of existence emerge, still without refractive action (i.e., into microvita). According to P.R. Sarkar, this signifies the final phase of sadhana. It is a stance where we can evolve from being subordinated to the ceaseless activity of the Macrocosmic Arena, to becoming co-creators in a real sense.
So, without it necessarily meaning to be a devotional stance, we may develop an increased perception that everything is consciousness. And as it is equally a scientific approach and achievement, that sublime stance will eventually be reflected and materialized in the socio-economic reality of this world.
There is no need for dystopian scenarios. Rather, if educational, economic and scientific aspirations move parallel to spiritual sadhana, utopian visions will be ready to be explored.