Why does the Universe behave the way it does? Why does Nature
obey one set of equations and not another? Max Tegmark, a physicist
at the Institute for Advanced Studies at Princeton, New Jersey,
believes that there may be a way to answer these questions. It
needs to be accepted first of all, he says, that all the stars
and galaxies we can see are simply an infinitesimal subset of
reality. There are "universes which dance to the tune of
entirely different sets of equations of physics." If he
could work out the conditions necessary for life to evolve, Tegmark
claims, he should be able to explain why we find ourselves in
the Universe that we do.
Marcus Chown writes about Tegmark's theory in
New Scientist:
The idea that there is a vast "ensemble" of universes
is by no means new. "Nature has been telling us for a while
and from many different directions that the ensemble of universes
is much bigger than anyone imagined," adds Tegmark. In the
many worlds interpretation of quantum theory, which is increasingly
being embraced by physicists, the Universe "splits"
into parallel realities at every quantum instant....Also, according
to a theory of the early Universe known as "inflation,"
our Universe is no more than a tiny bubble in a tremendously
bigger universe....
But the main reason for believing in an ensemble of universes
is that it could explain why the laws governing our Universe
appear to be so finely turned for our existence....Wherever physicists
look, they see examples of fine-tuning. Many physicists have
taken this as evidence for an ensemble of universes, with each
corresponding to differences in the constants of physics or the
initial conditions of the Universe. In proposing that there are
universes corresponding to entirely different equations that
are subject to different starting conditions and with different
constants, Tagmark is taking this concept to its extreme. "I
call the ensemble the 'ultimate ensemble' because it embraces
all other ensembles," he says....
So how can we explain why our Universe behaves the way it does?
This is the clever part. The laws of physics would be slightly
different for every universe containing life....In other words,
creating all possibilities is much simpler than creating one
very specific one.
Science is seeking only for physical causes of existence and
the laws that govern them. It knows nothing of the metaphysical
causes, the chief of which, says The Secret Doctrine,
"is the desire to exist, an outcome of Nidana ['a concatenation
of cause and effect in the whole range of existence through 12
links'] and Maya ['the cosmic power which renders phenomenal
existence and the perceptions thereof possible']."
This desire for a sentient life shows itself in everything,
from an atom to a sun, and is a reflection of the Divine Thought
propelled into objective existence, into a law that the Universe
should exist. According to esoteric teaching, the real cause
of that supposed desire, and of all existence, remains for ever
hidden, and its first emanations are the most complete abstractions
mind can conceive. These abstractions must of necessity be postulated
as the cause of the material Universe which presents itself to
the senses and intellect; and they underlie the secondary and
subordinate powers of Nature, which anthropomorphized, have been
worshipped as God and gods by the common herd of every age. It
is impossible to conceive anything without a cause; the attempt
to do so makes the mind a blank. This is virtually the condition
to which the mind must come at last when we try to trace back
the chain of causes and effects, but both science and religion
jump to this condition of blankness much more quickly than is
necessary; for they ignore the metaphysical abstractions which
are the only conceivable cause of physical concretions. These
abstractions become more and more concrete as they approach our
plane of existence, until finally they phenomenalise in the form
of the material Universe, by a process of conversion of metaphysics
into physics, analogous to that by which steam can be condensed
into water, and the water frozen into ice. (S.D., I, 44-45)
We are further told that universes are built in the likeness
of older universes-i.e., those that existed in preceding Manvantaras
(periods of manifestation) and went into Pralaya (period of obscuration
or repose),
because the LAW for the birth, growth, and decay of everything in Kosmos,
from the Sun to the glow-worm in the grass,
is ONE. It is an everlasting work of perfection
with every new appearance, but the Substance-Matter
and Forces are all one and the same. But this
LAW acts on every planet through minor and varying
laws. (S.D., I, 145)
Over the last few years, psychological researchers have amassed
sufficient that affluence does not necessarily bring happiness.
Not only does having more things prove to be unfulfilling in
the long run, but people for whom money, material goods or fame
are priorities in life also tend to experience an unusual degree
of anxiety and a lower overall level of well-being.
Recent studies by Dr. Richard Ryan, professor of psychology at
the University of Rochester, and Dr. Tim Kasser, assistant professor
of psychology at Knox College in Illinois, U.S.A., reveal that
people who value "extrinsic goals" are not only more
depressed than others, as the satisfaction they seek is very
fleeting, but also report more behavioural and physical discomfort,
and score lower on measures of vitality and self-actualization.
Outlining the finding of the two researchers, Alfie Kohn writes
in The New York Times:
A preoccupation with money bodes ill regardless of how much
money one already has. The effects also appear not to be limit
to any one culture. Dr. Kasser and his associates have now collected
date from subjects in 13 countries, including Germany, Russia
and India. The fact that pursuing wealth is psychologically unhelpful
and often destructive, he reports, "comes through very strongly
in every culture."
Affluence, per se, does not necessarily result in an unsatisfying
life. Problems are primarily associated with "living a life
where that's your focus," Dr. Ryan said. Nevertheless, the
negative psychological picture does seem to be associated with
the extent to which people believe they are already on the way
to attaining extrinsic goals....
Another study by the same researchers found that college students
who were already "relatively high in the attainment of appearance,
financial success and popularity" were nevertheless "lower
in well-being and self-esteem." Those who aspired to affluence
also had more transient relationships, watched more TV and were,
more likely to use cigarettes, alcohol, etc., than were those
who placed less emphasis on extrinsic goals.
The Ryan-Kasser research raises questions about
the proclivity of some psychologists to analyse
the dynamics of what is often called goal-directed
behaviour while, in effect, ignoring the nature
of the goal. Likewise, it challenges the advice
to "follow one's dream," whatever it
may be. According to the researchers, pursuing
goals that reflect genuine human needs, like wanting
to feel connected to others, desiring to help
them, turns out to be more psychologically beneficial
than spending one's life trying to impress others
by acquiring money and fame.
In all spheres of life, especially in the business
world, the concept of stress management has been
gaining ground. The requirement of one-up-manship
propels the need for a highly efficient work culture
in the entire rank and file of any corporation.
Stress management courses have become quite popular,
especially in the West. Continuous pressure to perform
affects a person in many ways, and the mind needs
to be properly equipped and trained to cope. Sometimes
it leads to the total collapse of the person, and
he may resort to drugs or alcohol or some such intoxicant.
Writing in The Economic Times (February 8)
S. K. Shelgikar says that the best prescription
for stress management and counselling on the spot
is in the Bhagavad-Gita. Arjuna was under
tremendous pressure to win the Mahabharata war,
but he was distressed at the thought of fighting
against his relatives, friends and elders. Great
warrior though he was, he broke down under the stress,
and laying aside his weapons declared to Krishna,
his charioteer, that he would not fight.
Lord Srikrishna utilized all his persuasive skills [writes
Shelgikar] to help Arjuna emerge from the after-effects of stress,
by taking him through the path of sankhya/dhyana marg, karma
marg, bhakti marg, and made him come to the conclusion, "I
am now ready to do whatever you say to fight the great war."
From this episode of stress management and counselling session,
evolved a profound theory for the rest of the world for the rest
of the time.
The prescriptions given by Krishna are timeless and also applicable
to the human race as a whole, whether in the East or West, irrespective
of sect or stream that any person follows.
One who can understand and practise the code
of conduct of a true Karmayogi as outlined
in the Gita, writes Shelgikar, "will
never require a single lesson of stress management
in his life, even if he is part of the proverbial
rat race in the global market place."
One of the problems that is occupying the mind of
our generation, on account of its importance and
the mystery that surrounds it, is that of sex. All
the world over it presents itself with unmistakable
urgency as something that needs to be solved, for
the root of many mischiefs lies in the perversion
of man's creative power. In the schools of the young,
in the slums of the poor and the haunts of the rich,
in town life or country life, everywhere, some evil
arising out of this one source works havoc, which
statutes and churches have failed to grapple with.
When and how the sexes originated, how to preserve
their utility for the evolution of humanity and
at the same time eradicate the weeds that have entwined
round the idea of sex, and how to raise the level
of public morality-these are some of the problems
that have remained unsolved for the world at large.
Valso Thampu, who teaches at St. Stephen's College, Delhi, addresses the issue
of sex-related crimes in his article in The
Indian Express for January 23:
Sexuality is at the core of our humanity. How it is understood
and practised in a particular society is, therefore, an index
of its health. Not surprisingly, strong sentiments have been
associated with this sphere of human experience in societies
around the world. The rise in sex-related crimes and the increasing
fragility of the family, are matters of serious concern today....
Our aberrations result from violating the harmony between means
and ends. Spirituality is both a mandate to harmonize the two,
and the means for doing it. Nothing can be healthy or holy if,
in using it, the means are divorced from the purpose and turned
into an end in itself. When that happens, it creates a culture
of indulgence harmful to human dignity and fulfilment.
Purified by the fire of love and reinforced by responsibility,
human sexuality becomes a sacred thing. It is the ultimate cementing
force, and is the foundation for family and society. Divorced
from its purpose and unbridled by love, human sexuality increasingly
becomes a demonic force.
Sexual aberrations and sex-related crimes are not the primary
malady. They are, rather, the symptoms of a socio-cultural epidemic:
the rise of a culture of unbridled indulgence with its necessary
accompaniments of lust, impersonality and cruelty. Such a culture
tends to focus all of human energies on self-gratification, leaving
little for any altruistic purpose. It erodes our sense of humanity
and creates a society that is sexually hyperactive, but socially
exhausted and enervated ....The need of the hour is to create
a healthy society founded on love, where the worth of every human
being is respected.
The duality of sex exists not only in the human
kingdom but also in the animal; yet one does not
come across there the many gross blunders that
are prevalent among humans. The sensuality of
man is verily worse than the bestiality of the
beast. The root of the mischief, therefore, lies
deeper than in the physical organism. The passions
and emotions, which bring in their train follies
and vices of all kinds, are really responsible
for the mischief-passions and emotions that come
into play with the birth of mind in humans. It
is the awakening of mind that is to be taken into
account and then only can we find the real cause
of the curse of Karma called down upon humanity
for abusing the creative power (cf. The Secret
Doctrine, II, 410-15). H.P.B. has explained
fully "the real CURSE from the physiological
standpoint" and the birth of the "chronic
animalism and sensuality....which hang over humanity
like a heavy funeral pall." "The lower
aspect of Manas of the animal (Kama)
having remained unchanged, instead of 'an untainted
mind, heaven's first gift' (Aeschylus), there
was created the eternal vulture of the ever unsatisfied
desire."
The limitation of words in imparting spiritual or
metaphysical ideas, or even in conveying one's deepest
thoughts, is well known. "Watch words....they
are traps. Catch ideas," advises Mr. Judge.
And he adds that "Language only expresses the
experience of a race, and since ours has not reached
the upper levels of Being we have as yet no words
for these things."
Even for scientists, writes Ralph Estling (New
Scientist, October 3, 1998), "language
is no substitute for reality. Some facts just cannot
be expressed in words, and scientists who ignore
this, "mire themselves in meaningless hypotheses":
How long is infinity? What is a singularity? Or a space-time
foam? Scientists create words for indescribable states of physical
being. Yet if something cannot be described-such as the "absolute
nothingness" whose constituents formed the Universe-then
does having a word, or a bunch of words, bring us closer to comprehending
it?
Some words actually hinder our understanding, because they delude
us into thinking that we have a grip on a problem. We seem to
believe that as long as we have a word for something, we're in
business, we can cope, we can hypothesise. The reality is that
we confuse our invention-the word-with the external state of
things. We mistake the word for what it is supposed to represent....Of
course, we must invent words, create languages, because without
them we can't even begin to discuss things, let alone think about
them. The words I object to are the ones we create to take the
place of thought and understanding....
Sometimes our physics breaks down, and all
we can do is hope that somebody will eventually
be able to make sense of it, if only partial,
tentative, limping sense. For that is what science
is meant to do: make sense.
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