How Much Bigger Does The Sun Appear On Mercury Math Spiritual Awakening: The Convergence of Physics, Psychology and Metaphysics

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Spiritual Awakening: The Convergence of Physics, Psychology and Metaphysics

The Convergence

Science is a belief system. It is a high successful one, but a belief system nonetheless. However, the direction of physics, psychology, and metaphysics seem to be converging on an understanding of what is variously described in these disparate disciplines as a unified field, the collective consciousness (or collective unconscious), the unity, totality, the foundation of being, the Absolute or “God”. Just choose your term.

The question this begs is why a belief system imbued with the rigors of the scientific method—with its overriding need for its “laws” and “theories” to produce verifiable predictions that will produce “objective” and repeatable results—should aim Essentially to the same conclusion, though in different terms, as do the social sciences and metaphysics, much more “mould”: that the whole (or “All”) is One, and in it “we live and move and we have our being.” (Acts 17:28)

Two conclusions seem obvious: first, that we have only a basic affinity, despite our egoic and inherently dualistic self-awareness, with the numeral “one” as the most basic unit of calculation (the concept of “null” or “zero” goes to come). much later); or, that we really are integral parts of an undivided “whole” or universal field. So let’s move quickly to examine the latter for an explanation of why scientists, psychologists, and philosophers seem to be scratching the surface of it.

The Resistance

Perhaps the most influential book of the last hundred years on what modern science “is” and how the process (and progress) of modern science “works” is Thomas Kuhn’s The Structure of Scientific Revolutions.

Kuhn’s basic thesis is that science comes to accept a “paradigm” that explains and accounts for the observations scientists have made up to that point and the experiments they have performed to verify their theories about “what” is “what” . So a paradigm is essentially the predominant “belief system” within the larger “belief system” of science.

Kuhn states that a dominant paradigm will remain rigid until someone notices an “anomaly” or “result” that the paradigmatic theory does not and cannot explain, even hypothetically. At this point – and very often it is the same person who first detects the anomaly – some theorist comes up with a new theory or belief system that can and does explain the “results” that the previous paradigm could not.

The “ordinary scientists” in lab coats, the ones tasked with “skinning” the older scientific paradigm and determining its intricacies, rather than erasing it with theoretical flourish, are at first opposed and more suspicious of the new paradigm However, as the new paradigm is understood and approved, and its predictions are shown experimentally to be correct, mainstream and mainstream scientists alike will come to a consensus in favor of it. The new “theory” or “belief system” is gradually adopted and the old theory falls by the wayside of science as a “new paradigm” is born. A good example of this process (and used, not surprisingly, by Kuhn himself) is how Einstein’s theory of relativity replaced Newton’s “classical” theories of optics, motion and gravity .

Lord Kelvin wrongly predicted that only a few clouds remained on the horizon of physics at the dawn of the 20th century. Five years later, a young Swiss patent clerk named Albert Einstein would rewrite physics textbooks when, in his annus mirabulus of 1905, he published three “major papers (and two ‘minor’ papers”) that fundamentally changed the direction of physics and laid the foundations for both Einstein’s own theory of relativity and quantum theory.

A problem on Lord Kelvin’s horizon was that Newton’s “classical” theory could not explain the strange anomaly of Mercury’s orbit. Einstein came up with a whole new paradigm of how we could understand the physics of motion that would explain the Martian orbit anomaly and a host of other problematic difficulties. Einstein didn’t figure out the theory of relativity to explain Mercury’s orbit, but he did.

The theory of relativity, however, predicted that during a solar eclipse it could be shown that the great mass of the sun actually bends the light of stars whose positions are within one degree of arc from the edge of the eclipsed sun. Most scientists were, as Kuhn notes, skeptical. However, the English physicist Arthur Eddington – one of the few scientists who could understand and understood the full importance of relativity – thought that Einstein was right, and in 1919 he organized an expedition to photograph a total solar eclipse and so verify Einstein’s prediction. (It was no small professional risk for an Englishman to be seen as a “collaborator” with a German in the proceedings of the month and after the end of the “Great War”).

Eddington’s observations, however, put relativity theory to the test and established it as the new paradigm of physics (along with quantum theory, which Einstein also helped develop); however, this did not happen for a full fifteen years after Einstein published his “Special Theory of Relativity” and three years after he published the “General Theory of Relativity.”

The Emergency

The problem is that “science” will not accept any evidence for its theories that is not “objective” and “empirical” (ie supported by data expressible in mathematical terms). Since virtually all spiritual and/or religious experience is inherently “subjective” and “non-empirical” in the current view of what science is about, this conveniently prevents scientists, psychologists, and philosophers from speaking a common language about at least the surface of science. unitary field, consciousness or Absolute that all disciplines are scratching. And, until this global “paradigm” is successfully challenged, by definition all the observations of thousands of years of Eastern psychological, physical, and metaphysical experience cannot challenge the paradigms of science.

This is true even when, as in quantum mechanics (which cannot explain why an “observation” is needed to “reality” and “determine” a quantum event, or how apparently “separate” particles remain “entangled ” between them even. at monumental distances), theoretical research calls for the explanations that Eastern “inner scientists” discovered millennia ago. Thus, (as Einstein noted) “Science without religion [remains] blind, while religion without science [remains] lame.”

It seems, however, that the “Chinese wall between the objective and the subjective, between the empirical and the intuitive, between the East and the West, is slowly giving way and that the campaign to get the Western mental sciences to look at the invaluable.” Findings from Eastern traditions are succeeding. The cooperative work of Western scientists with meditation practitioners from Eastern wisdom traditions, using increasingly sophisticated instruments (both the highly trained Eastern “brain” and the powerful Western technical “muscle”) promises to the study of consciousness and understanding of our ‘inner’ landscape, what Galileo’s telescope did for the study of physics and our understanding of our ‘outer reality’, despite the time it may take to a truly East-West physical and metaphysical “paradigm.” ‘ emerge

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