Major progress linking modern science

and Vedic science*

S. N. Bhavasar and R. W. Boyer
Prasaad cinhani purah phalani
Auspicious signs and signatures precede eventual fruitful actions. (Kalidasa)
The exponential rate of growth of information in recent years is one indica
tor of the unprecedented phase transition we are witnessing throughout the world.
In virtually every area of society, it is a time of rapid change marked by shifting
paradigms, erosion of traditional social values, moral and ethical challenges, ten
sion and violence, and even risk of nuclear annihilation and dismantling of our
mitural genetic heritage. We are at a critical threshold at which the outer objective
focus on the material level of life has gotten ahead of inner subjective development
of our minds (1). But in the fog and mist of these turbulent times, a new era of
hope and progress in scientific knowledge is unfolding that is far more significant
than any paradigm shift in the 400 hundred year history of this Age of Science.
Scientific advances now have brought us to the doorstep of the ultimate unification
of nature in unified field theory. These advances are auspicious precursors to a
profound integration of knowledge that is propelling the Age of Science into a
genuine Age of Enlightenment (1).
Progressive views of empirical science
The great accomplishment in modern science of getting to the stage to be
able to formulate theories of the ultimate unity of nature-unified field theory
has established the theoretical basis for linking up with the most ancient continu

Material for this paper was drawn from a review by Dr. S. N. Bhavasar of the
upcoming book by R. W. Boyer, Ph.D., Bridge to unity. The authors thank R.
P. Jain of Motilal Banarsidass for the suggestion to submit this paper.

S. N. Bhavasar and R. W. Boyer

SAMBODHI

ous knowledge system of holistic Vedic science that directly accesses that unity. It
is only in recent decades that the light of modern science has illumined nature
deeply enough to be able see the heretofore hidden and overlooked linkage with this
most ancient continuous knowledge tradition. Previously thought to be at variance
with modern scientific accounts, ancient 'Yedic science has been corroborated by
contemporary formulations that provide similar descriptions of an infinitely self
interacting unified field, Atma, at the very basis of nature. Until modern science
arrived at a rational theory of a unified field of all of nature, the correspondence
with ancient Vedic science for the most part was not recognized. The most par
simonious explanation for this correspondence is that the two traditions of knowl
edge converge on the same unified field (1, 2, 3). Logically, there is only one
completely unified field.
However, modern scientific progress toward the ultimate unity has been only
theoretical-an intellectual wholeness or appreciation of unity from a conceptual
and mathematical perspective. Though the progress is commendable, it has not yet
included empirical validation of that unity, the central focus and contribution of
ancient Vedic science. This calls for deeper investigation into research methodolo
gies in ancient Vedic science, how they are compatible with and complement
modern science, and how direct empirical validation of unity can be systematically
attained.
ntegrating objective and subjective means of gaining knowledge
Modern science has focused intently on objective investigation of the natural
world from the outer, objective, third-person perspective. From this perspective,
ancient Vedic science had been placed in the context of Indian philosophy or even
religious faith, rather than an empirically-based scientific approach to knowledge.
It had been mistakenly thrown into the category of unreliable, subjective, first
person approaches considered not useful for establishing consensually validated
knowledge according to the tenets and methodology of objective modern science.
But now there is growing appreciation of the unique contribution of ancient Vedic
science with respect to its methodological principles and technologies. The gap
between modern science and ancient Vedic science is closing, toward a grand
unification of these historically divergent knowledge traditions.
One major step toward this grand unification is modern scientific progress
in recognizing the role of the conscious observer in the process of measurement.

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This recognition is one of the key advances-and challenging dilemmas-of the

paradigm shift from classical to quantum physics over the past century. This shift
has placed an understanding of the nature of mind and consciousness as funda
mental to theories of the physical world. Along with this paradigm shift is recent
growing interest to investigate mind and consciousness within the new quantum
paradigm. In modern science, the role of subjectivity at quantum levels of nature
and its interaction with the physical level of nature are increasingly appreciated to
be crucial even for a coherent understanding of the physical world, including the
structure and function of the brain and the place and role of consciousness.
Another major step is progress in the appreciation of reliable first-person
methodologies for deepening subjective experiences of mind and consciousness
that foster higher stages of human development. Systematic subjective methodolo
gies are increasingly appreciated as valuable contributions to increase mental
acuity and creative energy toward developing a comprehensive, integrated under
standing and experience of nature. The methodologies of ancient Vedic science are
being revived and recognized as offering much more of a systematic approach to
knowledge acquisition than previously appreciated in the world-wide community
of scholars. For millennia ancient Vedic science remained in obscurity due to
misinterpretation by Western and Eastern scholars without the needed experiential
development to interpret it. Classified as mythological, pre-scientific, and largely
only of historical significance, these scholars did not follow through with sufficient
direct empirical research to validate Vedic knowledge in the inner laboratory _of
their own minds. This is because the essential knowledge of systematic, subjective
developmental technologies contained in ancient Vedic science was not understood
or available.
Modern science rejected first-person phenomenological methods precisely be
cause subjective experiences were too unreliable and variable, both intra-subjec
tively and inter-subjectively. With the revival of efficacious systematic subjective
methods of gaining knowledge, a new era is unfolding in the scientific context.
Eastern subjective and Western objective methodologies are converging into an
integrated means of gaining knowledge. This is being validated through first
person direct empirical experience in the inner laboratory of the mind, and cor
roborated through empirical, third-person indirect psychophysiological correlations
in the experimental laboratory. Developmentally higher experiences are being vali

S. N. Bhavasar and R. W. Boyer

SAMBODHI

dated through well-designed research that shows increased coherence in neural,

psychological, and behavioral functioning in the brain and conscious experience

(n.
Indeed, a more careful examination of the range of traditional Vedic means
of gaining knowl~dge reveals many of the same fundamental principles found in
objective modern science. An important view of Vedic methodologies presents
knowledge acquisition in terms of tattvajnana (basic principles), shastrajnana
(scientific theories, formulae, and derivatives therefrom), ganitajnana (mathemat
ics, geometry), prayogajnana (experiments), and their relationship to
vyavaharajnana (applied to real life situations, or external validity). The gap in
_ between is filled by sutrajnana (brief, compact, algorithmic writing), yantrajnana
(literally, knowledge of machine, controlling system), and tantrajnana (technologi
cal objective productive knowledge). These approaches have their source in
mantrajnana (inner source of the whole field of knowledge). These general ap
proaches fill in the gap between subjective and objective dimensions, related to the
epistemological division into knower, knowing, and known-the fundamental
trinity found in the common objective experience of nature characteristic of the
ordinary waking state of consciousness. Empirical validation or proof is estab
lished through pra-mana (literally, progressive, standard measurement, both quali
tative and quantitative), the major source methodology of which is direct sensory
perception (pratyaksh a) . But it is crucial to recognize that this has two facets:
outer, external, gross, objective sensory perception in the ordinary waking state of
consciousness; and extra-ordinary, inner, refined, subtle perception associated
with development of higher states of consciousness. The latter is called yogaja
(caused by systematic practice of Yoga).
Further validation is through corroboration from secondary proofs or theo
ries of knowledge, like anumana (literally the one that follows the accepted pri
mary unit of measurement, such as inference and clear indication), upamana
(literally, minor, inferior measurement theory such as simile, anology, similarity, or
comparison), apta (the knowledge of accomplished masters), shabda (words of one
who expresses actual truth based on the source of verbal expressions), yukti
(literally, integrated' knowledge endowed with maturity, wisdom, experience, from
the root yuj-yok-or in English, yoke, to join or combine), arthapatti (the emerging
circumstantial knowledge that arises as the outcome or result of inquiry), an

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upalabdhi (knowledge by absentia), sambahava (knowledge by probability), aitihya

(knowledge from past history), purana (unchanging knowledge), ingita (knowl

edge by sign or signature), chestita (knowledge by movement and behavior), and
so on.
In Vedic science, Sanskrit and Paninian grammar are the linguistic sources
and unifying media of communication and expression. Panini's grammar is the
model even for ancient and modern Indian languages, grammars and sciences,
which keep pace with religion yet transcend them, as articulated by Patanjali. The
major character of many Indian traditions begins with Veda, and includes such
main associations as pinda-brahmanda (microcosm and macrocosm), bheda
abheda (identity and differentiation, diversity in unity), and karya-karana
siddhanta (the law of causation), which also are fundamental modern scientific
concepts. Both approaches to knowledge acquisition, therefore, are very much
complementary to each other, not at all as they may have appeared. They can very
nigh play a parallel role of countercheck and validation, notwithstanding the ap
parent differences, distinctions, and superficial contradictions.
In spite of external differences as regard to the various Indian sciences as
well as religious faiths and spiritual traditions, Yoga is the unifying approach to
higher knowledge based on actual direct empirical experience of the ultimate
unity-which modern
has only intellectually glimpsed in unified field
theory. However, the ultimate strength of the Indian tradition is direct experience
of unity-self-realization, self-revelation, cosmic realization, and liberty from
bondage. ignorance, misery and unhappiness. This inner development to unity
consciousness beyond the ordinary waking state has
to be unfolded in main
stream modern science.
Bridging the objective-subjective gap
Applying the practical knowledge of modern
inner subjective expe
rience has remained separate and isolated from the outer natural world. This
experiential separation or gap directly relates to the philosophical tenet of the
independence of objectivity and subjectivity long considered essential to the objec
tive approach of modern science. This is one important example demonstrating
that, at this stage of development of modern science, the knowledge and experi
ence gained through the objective approach remains fragmented. The primary
locus of experience in modern science remains the concrete, sensory, external,

S. N. Bhavasar and R. W. Boyer

SAMBODHI

objective material world only, believed to exist independently from the inner sub
jective knower. This fragmented knowledge and experience is directly associated
with the lack of fundamental grounding in modern and post-modern social
thought, which has rendered modern life devoid of existential meaning, purpose
less, ungrounded, and unfulfilling to the knower. Modern science has paid virtu
ally no attention to development of inner mental resources to guide balanced use
of outer material resources. It has developed a massive body of reliable knowledge
of the gross material level of nature, mainly derived from logical theories and
empirical experiments. It certainly represents major steps of progress over previ
ous eras marked by irrationality and unfounded beliefs. But epistemologically, it
is limited to gross sensory experiences in the ordinary waking state of conscious
ness. Based on application of the principles of modern science focusing only on
the gross outer level of the physical world, modern and postmodern life has been
tightly bound to the superficial flatland of material existence (1).
With even slight reflection on the part of the investigator or observer, how
ever, one finds a subjective underpinning to all of the perceptual, cognitive,
memory, and intuitive processes involved in any objective observation of nature.
Knowledge is fundamentally a subjective phenomenon; objective knowledge has a
subjective basis. Any third-person objective observation, any consensual validation
or inter-subjective agreement across observers, has at its base the first-person
empirical experience of individual conscious observers. The fragmenting experien
tial separation that has been a core feature of modern scientific objectivity is now
fundamentally challenged by the interaction of the observed and observer in quan
tum theory. This core dilemma in quantum theory has brought to the forefront of
modern science the important issues of the role of mind and consciousness and
how they relate to the physical world.
At the same time these developments are taking place, a revival of ancient
Vedic science has been underway, and its practical technologies have been made
understandable in the modern scientific context. Ancient Vedic science is becom
ing increasingly recognized as based on systematic, reliable, and verifiable means
of gaining knowledge. It is an integrated empirical science that incorporates both
subjective and objective approaches. It emphasizes systematic, reliable, replicable
first-person, subjective methodologies that had been missing in modern science. It
is in the systematic development of higher states of consciousness that the dilem

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mas and paradoxes so recalcitrant in the modern scientific context can be resolved.
Efficacious means to expand human experience beyond the ordinary waking state
of consciousness, to transcend ordinary mental activity, is the practical basis for
fully linking modern
and Vedic science.
Transcending the limitations of
the ordinary waking state of consciousness, individual psychology can be unbound,
and we can fully realize our natural, essential universal status. That has been the
perennial message of ancient Vedic rishis and all of the wise-whatever their
cultural, intellectual, secular, or sectarian backgrounds and history (1).
But accessible, reliable means to foster the inner transcendent state had been
lost to human society, eastern and western. An efficacious scientific methodology
to attain the transcendent state was missing, not only in modern scientific meth
odology but also in philosophical, religious, and spiritual traditions world-wide. In
the absence of systematic experiential means to transcend thought, thoughtful
people have resorted to complicated means in laudable but ineffective efforts to
attain it, frequently based on misinterpretations of developmental technologies in
ancient Vedic science. This unfortunate l.egacy is now ending with major advances
in the revival of natural, holistic developmental technologies drawn from ancient
Vedic science. The unique and invaluable contribution to these advances of the
consciousness-based approach of Maharishi Vedic Science and Technology led by
foremost Vedic scientist and educator His Holiness Maharishi Mahesh Yogi is in
creasingly recognized. The Transcendental Meditation technique of Maharishi
Vedic Science and Technology has been shown to be a systematic, effortless yogic
practice that is a reliable means for direct experience of transcendental conscious
ness. This is extensively supported by well-designed published psychophysiological,
psychological, and behavioral research (5). For millennia, the tragic loss of the
practical developmental technologies in ancient Vedic science had constricted hu
man development. Maharishi explains:
"This tragedy is the fate of a path of knowledge based on direct experience when the
means to that direct experience has been lost. Past attempts to interpret the Vedas, whose basic
subject matter is the recorded experiences of evolution throughf:IChigher) states of conscious
ness, most obviously have been hopeless in the absence of any personal knowledge of
theseHsta tes (4)."
"Science is universal. The terms 'eastern science' and 'western science' simply denote
different approaches to the object of inquiry, different approaches to knowing and to living the

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SAMBODHI

reality of lifeJ::I Western science rejects any trace of subjectivity on the path of investigation
because the observer's state of awareness differs according

to

the condition of his nervous

system and when this changing subjective element is involved in perception, perception will
never by reliableJ::I The subjective approach to knowledge aspires to create a state of conscious
ness that does not changeJ::I Through the eastern approach to knowledge it is possible for every
man to be a scientist, a knGwer of truth, by developing that non-changing state of consciousness
as a permanent reality (5)."

Maharishi further describes the non-changing state of transcendental con

sciousness and the simple, natural method of how to attain it:
"Underneath the subtlest layer of all that exists in the relative field is the abstract,
absolute field of pure Being which is unmanifested and transcendefrnTI1:I Experience shows that
Being is the essential, basic nature of the mind; but, since It commonly remains in tune with
the senses projecting outwards toward the manifested realms of creation, the mind misses or,
fails to appreciate its own essential nature, just as the eyes are unable to see themselves.
Everything but the eyes themselves can be seen through the eyes. Similarly, everything is based
on the essential nature of the mindJ::Iand yet, while the mind is engaged in the projected field
of manifested diversity, Being is not appreciated by the mind, although It is the very basis and
essential constituent (6)."

"The Transcendental Meditation technique is an effortless procedure for al

lowing the excitation of the mind gradually to settle down until the least excited
state of mind is reached [pure Being]. This is a state of inner wakefulness with
no object of thought or perception, just pure consciousness aware of its own
unbounded nature. It is wholeness, aware of itself, devoid of differences, beyond
the division of subject and object-transcendental consciousness (7)."
In the Indian context, direct experience of transcendental consciousness is
associated with Yogaja pratyaksha (direct perception born of yoga practice), which
can be described as a supra-rational and trans-secular state. The state is also
variously identified with such terms as Atman, Samadhi, Turiya-cetana, para
cetana and the realm of parame-vyoman. In its higher sense, it is described as an
ever-awakened state (nitya-jagrta), throughout waking-dreaming-sleeping states.
Vedic rishis or seers were said to have reached this state. But reliable systematic
means to develop it had been lost to society. Fortunately, a considerable body of
experimental evidence on the psychophysiological and behavioral correlates of
transcendental consciousness has now accumulated. This evidence indicates that

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higher states of consciousness are being reliably reported, and corroborated experi
mentally, through regular practice of the systematic developmental technologies
revived from ancient Vedic science (8).
Reports of transcendent experiences appear in the literature of many cultural
traditions, but ancient Vedic records contain the most extensive and detailed ac
counts. Until recent years, it had been quite difficult to investigate such experi
ences systematically using formal experimental methods. This was due signifi
cantly to Jack of a comprehensive theoretical framework to interpret the reported
higher experiences, lack of experimental paradigms to examine the reports, and
especially lack of systematic means to replicate the experiences reliably and under
testing conditions. It has been estimated that as little as one-tenth of one percent
of the college population, for example, may have such experiences (9). The Tran
scendental Meditation technique has been an important catalyst to extend research
into higher states of consciousness by providing a reliable, repeatable methodology
through which large numbers of regular practitioners report frequent experiences
of transcendental consciousness (1).
Revered individuals throughout history have described exalted inner experi
ences as an important source of meaning in their lives and inspiration for their
contributions to the sciences, arts, humanities, and religion. Contemporary devel
opmental theories have attempted to characterize the most advanced stage or end
state of ontogenetic development. The theories have focused initially on stages of
growth in adolescence and early adulthood within the range of ordinary experience
in the general population. Subsequently the theories have been extended into more
advanced stages in adulthood (1). Perhaps the most influential modern scientific
theory of psychological development is the perceptual-cognitive theory of develop
mental psychologist Jean Piaget (10). This theory proposed a sequence of stages
of cognitive growth toward adulthood, from the dominance of sensorimotor pro
cesses (typically ages 0-2) to the theorized end-state of abstract reasoning or for
mal reasoning associated with rational scientific problem solving. In modern
education, the focus of training has been almost entirely on building abstract
reasoning ability, the object-oriented representational mode of rational thought
characteristic of the objective approach in modern scienCE:. Much of the time
students are engaged in active mentation that keeps attention in an outward,
Objectifying direction. By force of habit, deeper, more settled, refined inner expe

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S. N. Bhavasar and R. W. Boyer

SAMBODHI

riences are de-emphasized and often completely masked.

More recent developmental theories address adult growth beyond formal op
erations, called post-formal or post-representational development (9, 11). These
theories propose even higher stages of growth, similar to psychologist Abraham
Maslow's theory of self-actualization (12). One prominent theory of post-formal,
post-conventional development focusing on moral judgment was proposed by
developmental psychologists Lawrence Kohlberg and R. A. Ryncarz (1). This
theory describes higher development beyond abstract reasoning or formal opera
tions to a 'natural law' orientation toward ethical and moral questions, character
ized by the view that, "human responsibilities, duties, and nghts are not arbitrary
or dependent upon social convention but are objectively grounded as laws of
nature (11, p. 195)." In these theories of liigher human development, the highest
stages are theorized not to be achievable only through formal operational thinking
but to require some form of transcendent experience involving a sense of connec
tion or unity between the individual self and the cosmos. In Maharishi Vedic
Science and Technology, transcendence has been proposed to be as fundamental
for promoting development beyond representational thought or abstract reasoning
as language and symbol use are for growth beyond the sensorimotor level to the
cognitive level of abstract reasoning (13). In this sense, however, transcendence
does not refer to integrative experiences such as communion with nature or a
greater appreciation for humanity and the world family. It refers to transcending
the individual mind completely and directly experiencing its basis in the transcen

dent unified field of Being, or Atma.

Real progress on the mind-body problem

Much of modern science can be viewed as an investigation into more fun

damental, underlying levels of nature, generally progressing to smaller and smaller
time and distance scales in pursuit of the essence of matter. Initially prominent
in this investigation was some form of atomistic theory. Early in modern science,
atoms were thought to be the fundamental 'uncuttable' constituents of nature.
Eventually it was found that about 99.999999999999 % of the atom's size was
empty space, similar on a microscopic scale to the relative distances between
planets on the macroscopic, astrophysical scale of our solar system 0). Then it
was found that atoms are 'cuttable' into even more elementary particles such as
photons and electrons. Further progress to a more abstract version of atomistic

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11

theory led to quantum field theory and almost infinitesimally small wave-particle
energy packets as fluctuations of unbounded energy fields. Four underlying quan
tum fields have been identified, namely the electromagnetic, weak and strong
nuclear fields, and gravitation. Research in theoretical and experimental particle
physics is attempting to unify these four fields into a single source of everything in
nature-unified field theory. The electromagnetic, weak and strong nuclear forces
have been unified theoretically in grand unified theory, but unifying these three
forces with gravitation has been a momentous challenge 0).
One important direction in recent research toward unification of the four
fundamental forces integrates super-symmetry and string theory. Strings are theo
rized to be infinitesimally small filaments, sometimes also called branes (mem
branes). The vibrations. or fluctuations of these abstract geometric objects are
theorized to generate all the objects in our objective four-dimensional world of
ordinary waking experience. Using mathematics from th~ 1940s, (structure,
functers, categoricalness, etc.) along with set theory, string theorists are trying to
model how from these fundamental geometric objects arise all the particles and
forces found in nature. However, there is considerable controversy in contempo
rary quantum physics whether super-symmetry and strings and branes actually
occur in nature, and whether they are the appropriate c::oncepts for modeling
nature at the incredibly tiny time and distance scale hypothesized to be the limit
of space and time-the Planck scale of 10-33 cm 0). If these abstract geometric
objects (strings and branes) are in some way real, they would relate to fundamen
tal curvatures of the space-time geometry itself beyond matter. We are now at the
point in the modern scientific investigation of nature that the search for the es
sence of matter has gone beyond all forms of matter to a theorized non-material
basis of material creation. Modern physics is now grappling with the enigma that
"matter does not have a material basis 0, p. X)." Even further, new theories are
developing that propose ontologically real, non-local, non-material levels of nature
underlying quantized particle-force fields-a sub-quantum reality.
For example, loop quantum gravity theory posits that quantized particle
force fields are underlain by an even more abstract, non-material, quantized infor
mation space (qubits) from which our familiar ordinary space-time is generated
(4). Other theories propose an abstract, non-material field underlying all matter
that is a field of non-local mental space. This subtle wave field, sometimes called

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SAMBODHI

the psi wave (15, 16), is theorized as guiding matter particles in ordinary conven
tional space-time. In this theory, there is an ontologically real mind-like field of
non-quantized information and energy underneath and permeating material cre
ation (16). It is at this level that the causal efficacy of mind and the possibility of
free will once again become theoretically viable in modern science, based on theo
rized levels of nature subtler than the presumed closed chain of physical cause and
effect in classical physics (1).
In these systematic reductive investigations of incredibly tiny levels of nature,
modern science is now being directly confronted with the relationship of objective
matter and subjective mind, the observed and observer. Historically this was a core
issue in philosophy, associated with the mind-body problem and more recently with
the so-called 'hard problem' of consciousness. Today it is recognized to be central
to the measurement problem in quantum physics and the explanatory gap between
brain and mind in psychology, cognitive science, and neuroscience. The theories
introduced above that posit ontological levels of nature undemeath physical levels
represent substantive progress toward addressing the mind-body problem. These
subtler, non-material levels are being characterized in terms of mind rather than
matter, a non-local field of mind that permeates and causally influences matter
(16, 1).
Along with this progress, at least some modern scieiltists are beginning to
turn attention toward the investigation of the observer of nature, the knower of
knowledge, and to consciousness itself. In this context, the progress described
earlier of research on transcendental consciousness-the fourth state conscious
ness-becomes especially significant. Before this progress, there was virtually no
recognition of the state-dependent limitations of modern scientific knowledge and
experience, being constrained within the ordinary waking state of consciousness
and focusing only on outer objective phenomena (1). While reports of regular
transcendent experiences in developmentally higher states of consciousness are
now being rigorously investigated in the scientific context, another major develop
ment linking modern science to ancient Vedic science concerns progress in theo
retical understanding of the nature of consciousness. Theories of consciousness
are now the cutting edge of research in diverse fields in psychological and cognitive
science, computer science, quantum physics, and neuroscience. This research is
focusing on the ontological place and role of consciousness. These theories are

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13

greatly advanced by deeper investigation into Vedic science, such as Sankhya and
Ayurveda which address fundamental ontological issues (17, 1).

The matter-mind-consciousness ontology in modern science

Inflationary
bang theory is the consensus model of the ongm of the
universe in contemporary cosmology. In this theory, the universe emerged instan
taneously from literally nothing as randomly fluctuating quantum fields that con
gealed into stars, planets, and living cellular organisms that eventually developed
higher-order, conscious cognitive processes. This theoretical framework is associ
ated with the fragmented reductive physicalist paradigm in mainstream modern
science that the whole is created from combining the parts, a bottom up matter
mind-consciousness ontology from more basic, lower-order to emergent higher
order functions (1). The general model of the ontology of consciousness in mod
ern science is
it is an emergent property of complex interactive neural net
works in the physical brain. In this view, consciousness and mind exist only on
the basis of physical matter and ultimately are nothing other than physical pro
reductive physicalist or materialistic paradigm in mainstream
cesses (1).
modern science
attempted to describe a causally closed clockwork physical
universe. In this paradigm, mind and consciousness have no actual place or causal
role as ontologically real levels of existence in the physical world. Fundamental
parts or bits of quantized energy/particles somehow gain proto-conscious mental
ity in neuronal cells that interact in networks to
conscious mind. Proto
conscious mentality is theorized to emerge spontaneously through Darwinian evo
lutionary processes, either from complex neuronal interactions or to be inherent in
cellular structures somehow emerging from inert matter (1). This paradigm does
not explain how the closed physical chain of cause and effect could unlink itself
and insert a causally efficacious conscious observer at any level of physical exist
ence. The conscious observer ends up being powerless z.rrd epiphenomenal, or
even a non-existent misperception.
Consistent with this view, the evolution of higher-order conscious human
behavior does not mean that humans are evolving toward anything other than
meaningless survival; there is no place for intrinsic values of any kind. Fundamen
tal paradoxes remain in this paradigm, such as the 'hard problem' of conscious
ness, free will, life emerging from inert matter, order emerging from fundamental
random disorder, and ultimately everything emerging from nothing (1).

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SAMBODHI

The two most successful theories in modern science are relativity theory and
quantum theory. These theories have been misinterpreted and misapplied in
modern culture, contributing to beliefs respectively in cultural relativism and fun
damental randomness or chance in nature. These misinterpretations have fueled
beliefs in morality based only on social convention and the meaninglessness of life,
which have undermined the philosophical ground for moral behavior, increasing
existential angst and nihilism that have plagued society throughout the 20 th Cen
tury (1).
These beliefs and theories are constrained by an understanding of conscious
ness drawn from subjective experiences in the ordinary waking state of conscious
ness. In this understanding, consciousness is present in waking experience and
absent in deep sleep, coma, or anesthesia. This understanding doesn't address
higher states of consciousness, or the possibility that mind and consciousness relate
to underlying abstract fields more fundamental than the physical level of nature
both of which facilitate more holistic understanding and experience of nature (1).
It is a fortunate advance that reductive physicalist beliefs and theories are being
thoroughly challenged by the most fundamental theory developing in modern sci
ence, unified field theory. According to this theory, the super-symmetric, lowest
entropy unified field is the source of order in nature, rather than nature being
fundamentally random. This has tremendous implications for a positive transfor
mation in modern and postmodern culture. It is consistent with holistic Vedic
science (1).
The consciousness-mind-matter ontology in holistic Vedic science

anorapi abhagasya disha vibhago vidhiyate

(vakyapapadiya of Bhartrhari)
Even of anu the undivisible one, there is possibility of dividing it directionally.
By differentiating space (region), time also gets differentiated.
Kalat kriya vibhajyante, akasat sarva murtayah
All those which have forms, are differentiated and distinguished by akasha)
while actions are differentiated or divided by time.
Holistic Vedic science, as articulated in Maharishi Vedic Science and Technol
ogy, presents a logically consistent and more comprehensive alternative to the
reductive physicalist paradigm still prominent in mainstream modern science. The

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15

holistic approach of Vedic science can be described as a top down consciousness

mind-matter ontology in which the parts emerge from the whole, consistent with
developing theories of the unified field. In the holistic view, matter and mind
emerge from consciousness. Consciousness is at the level of pure Being, or Atma;
and from conscious Being, the subtle field of mind emerges, as well as all grosser
levels of energy and matter-particle fields. This is just the opposite of the reductive
physicalist matter-mind-consciousness ontology (1).
In the holistic approach, the reductive physicalist paradigm that the whole
emerges from combining the parts is characteristic of reasoning and consensual
validation based only on fragmented, outer, object-oriented experience in the or
dinary waking state of consciousness. Vedic science provides systematic develop
mental technologies for direct empirical validation (through regular practice of
yoga) of the consciousness-mind-matter ontology in higher states of consciousness,
beyond the ordinary waking state in which objective modern science has been
constrained.
In the top down consciousness-mind-matter ontology, the ultimate indescrib
able unified field can be described as inherently conscious, orderly, and dynamic.
To explain the process of phenomenal manifestation, the 'nature' of the unified
field is described as the simultaneity of infinite silence and infinite dynamism,
wholeness and part, infinity and point. In each point is infinity, and the infinite
singularity contains infinity of points. It can be described as ultimate reductionism
to infinity of points, and ultimate wholeness of infinite singularity, at the same
time (25). It is the coexistence of opposites of infinity and point; but it is non
dualistic. Remaining beyond all duality, to explain phenomenal manifestation it
is attributed two coexisting opposite qualities. As Maharishi has recently stated:
"Silence and dynamism, they are one thing, not two things (18)."
To explain how the opposites coexist, the unified field is described as infinite
self-referral, instantaneously reverberating from infinity to point and point to in
finity, infinitely referring or curving back upon itself. In the process of phenom
enal manifestation, the apparently opposite qualities of infinity and point become
expressed in increasing limitation, extending from infinite wholeness, totality of
or Being to the phenomenal appearance of no- consciausness, no intel
ligence, and no life at the most expressed levels of gross inert matter (1). In the
holistic view, our familiar, conventional, physical space-time is a phenomenal limi

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tation of the infinite unity that is already present everywhere. Space doesn't begin
at a point and expand out in all directions from an almost infinitely dense singu
larity or Planck-size quantum blasting out in a big bang from literally nothing.
Rather, infinite space and eternal time phenomenally condense many 'points' si
multaneously (everywhere) (1). This expanded, holistic conception of space is
consistent with the contemporary model of space as flat in the sense of extending
in all three directions without being curved. Theoretical physicist Brian Greene
states:
"Normally, we imagine the universe began as a dotJ:Iin which there is no exterior space
or time. Then, from some kind of eruption, space and time unfurled... But if the universe is
spatially infinite, there was already an infinite spatial expanse at the moment of the big bang...
In this setting, the big bang did not take place at one point; instead, the big bang eruption
took place everywhere on the infinite expanse. Comparing this to the conventional single-dot
beginning, it is as though there were many big bangs, one at each point on the infinite spatial
expanse. After the big bang, space swelled, but its overall size didn't increase since something
already infinite can't get any biggerJ:I (T]his example of infinite flat space is far more than
academic ... [T]here is mounting evidence that the overall shape of space is not curved"f::I [T]he
flat, infinitely large spatial shape is the front-running contender for the large-scale structure of
space-time (19, pp. 249-250)."

In the holistic view, the self-referral dynamics of the unified field curving
back upon itself can be said to characterize the mechanics of manifestation at all
levels of nature. On the unmanifest level, it is infinite self-referral. On the
ultramacroscopic manifest level, it is associated with a mandala form, as in
Hiranya garbha or the cosmic egg. On the tiniest ultramicroscopic levels, it can
be associated with curving back into discrete particles, including point particles,
Planck-size quanta, and atomic structures (1).
"Prakritim swam avashtabhya visrijami punah punah (Bhagavad-Gita, 9.8)

Curving back upon My own Nature, I create again and again." (20)
In that perspective, space-time can be conceived in terms of the unified field
as infinite eternal existence, associated with Veda (1). It is conditioned in the
process of phenomenal manifestation into tangible levels of increasing localization,
discreteness, and mass. These levels are perhaps more easily conceived as medi
ums, ethers, or 'fluid-like' sheathes or membranes much more abstract than con
ventional physical space-time. Each grosser level is permeated by, and emerges

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ontologically from, its subtler underpinning. These ancient concepts of ethers or

sheathes to describe ontological levels of nature are being revived and are again
appearing in contemporary cosmological theories.
In quantum field theory, space is not empty nothing; it at least contains
vacuum fluctuations, or zero point motion (19). With the advent of unified field
theory, the universe is more appropriately viewed as manifesting from something
even from the source of everything (21, 19, 1). In sequential stages, phase tran
sitions spontaneously occurred as temperature dropped and the universe ex
panded, in which the four particle-force fields differentiated. This can be likened
to phase transitions of H20 condensing from stearn to water to ice as temperature
drops. At each stage, symmetry is reduced. In this view, the fundamental forces
potentially pre-existed in the perfectly symmetric, super-unified state of the unified
field. But also, as the source of continuously occurring quantum vacuum fluctua
tions, zero point motion or inherent dynamism, the unified field continues. If it
continues even after the theorized big bang and the forces differentiated, then it is
more than the unification of the four fundamental forces. The underlying unity
doesn't go away when diversity begins; all diversity is within unity. The perfect
symmetry of the unified field is undisturbed by symmetry breaking into finite
manifestation. This is crucial for understanding the source of order expressed in
the laws of nature. In this completely unified view, order emerges from the per
fectly symmetric, lowest entropy state of the unified field, not from fundamental
random disorder (1).

Implications for the reductive theory of the 'big bang.'

It was mentioned earlier in this paper that the consensus model of the origin
of the universe is inflationary big bang theory. This model is a product of the
reductive approach in modern science, and is associated with the view that the
universe carne into existence randomly from literally nothing. Holistic Vedic sci
ence and the consciousness mind-matter ontology of the universe emerging from
the super-symmetric, perfectly orderly totality of the unified field imply a com
pletely different view of cosmological origins. Again, as theoretical physicist Brian
Greene points out:
"A common misconception is that the big bang provides a theory of cosmic origins. It
doesn't. The big bang is a theoryl:fthat delineates cosmic evolution from a split second after
Whatever happened to bring the universe into existence, but it says nothing at all about time

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zero itselfl:! [T]he big bang leaves out the bang. It tells us nothing about what banged, why
it banged, how it banged, or, frankly whether it ever really banged at all (22, p. 272)."

Astronomer David Darling points to major concerns with the reductive view
in contemporary cosmological theories that the universe emerges from nothing:
"What is a big deal is how you got something out of nothing. Don't let the cosmologists
try to kid you on this oneI:I "In the beginning," they will say, "there was nothingino time, space,
matter, or energy. Then there was a quantum flutter from whichI:I" Whoa! Stop right thereH
First there was nothing, then there was something. And the cosmologists try to bridge the two
with a quantum flutter, a tremor of uncertainty that sparks it allI:I and before you know it,
they have pulled a hundred billion galaxies out of their quantum hatsI:I You cannot fudge this
by appealing to quantum mechanics. Either there is nothing to begin with, no pre-geometric
dust, no time in which anything can happen, no physical laws that can effect change from
nothingness to somethingness, or there is something, in which case that needs explaining (23)."

In the holistic view, there is no outside of the unified field; everything is

within it. This has major implications for cosmological models such as big bang
theories. There might be individual big bangs with respect to specific black holes
in conventional space-time. With respect to the entire cosmology of existence,
however, the big bang could not be an explosion but rather an implosion or
condensation, because everything resulting from it remains inside the unified field.
It would not create space-time, but rather be a limitation of infinite eternity
perhaps a 'Big Condensation,' but not a 'Big Bang' creating space-time from noth
ing (24). This reflects the subtle but immensely important change from the reduc
tive view to the holistic one that is starting to emerge in modem science and is
fundamental to Vedic science.

Ontological levels of nature enumerated in Sankhya

It is in the context of the consciousness-mind-matter ontology that many
misunderstood and rejected aspects of ancient Vedic science now can be shown to
be of relevance within the purview of modem science. This would include prin
ciples of Ayurveda, Sthapatya and Vastu, Jyotish, Vedic Mathematics, and Vedic
Yajnas. These aspects of Vedic science can be comprehended in the scientific
context, based on the consciousness-mind-matter ontology, enumerated for ex
ample in Sankhya as levels of fluctuations, pulsations, or vibrations that make up
the deterministic structure of phenomenal nature (1).

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For example, Vedic Mathematics is a number system that is based on

unmanifest wholeness, the Absolute Number, expressed in the concept of the sym
bol 'zero' or nothing-ness, of which all the written numbers are a modification
(25). It emphasizes both inclusive and exclusive approaches to logic and math
ematical principles; that is, and rather than just or, such as plus and minus to
gether rather than just plus or minus. Focusing on holism and simultaneity, it is
said to have the potential to resolve paradoxes faced by modern science and mod
ern mathematics arising due to binary or two-valued logic, in terms of discrete
versus continuous or digital versus analogue. Binary relation, binary logic, binary
algorithm, plus-minus, zero-one, on-off are such expressions that symbolize dual
ity. Vedic mathematics accommodates this, yet transcends it to the non-dual
realm.
As another example, in Vedic science the systematic methodologies of Yajna
are said to form the link between the 'three worlds (bhu, bhuvah, svah).' Yajna is
known as a ceremonial procedure that includes such ingredients as sacred fire,
oblation with ghee or honey, and recitation of specific Vedic sounds. But this is
only its local, objective, surface, ritualistic behavioral aspect. Yajna reflects an
especially integrated understanding of deterministic relationships between tran
scendent, subtle, and gross levels of nature associated with the holistic conscious
ness-mind-matter ontology. In a similar way that information to shape all aspects
of a tree is contained in the DNA code, the total information in the laws of nature
is contained in the Veda and can be accessed to produce specific effects on the level
of objective behavior. As an analogy, it can be compared to a laboratory experi
ment in which certain chemicals are carefully put together to produce compounds
with specific properties based on the laws of chemistry. However, the process of
Yajna applies much subtler non-local dynamics that just now beginning to be
considered in the quantum mechanics of non-locality beyond the limitations of the
speed of light, as well as in unified field theories. It involves wave mechanics of
specific material objects and impulses of Vedic sounds, in terms of both physical
locality and non-physical non-locality. The procedures are precisely detailed in the
Veda, and are carefully implemented by Vedic scientists or pundits extensively
trained in how to utilize non-local connections at the unified level of nature's
functioning (1).
Both modern science and ancient Vedic science analyze the phenomenal

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universe in terms of the concept of wave motion, vibration, pulsation, or fluctua

tion of underlying fields, and ultimately of the theorized all-encompassing unified
field. The concept of vibrations or pulsations of the unified field in phenomenal
manifest creation is fundamental to the Vedic concept of prana, frequently trans
lated in terms of breath. It is directly related to innumerable dualities-such as
inner and outer, expansion and contraction-that are ubiquitous in descriptions of
nature in holistic Vedic science as well as modern science.
These descriptive dualities are by virtue of the nature of the intellect to su
perpose binary discriminations upon the ultimate, transcendental, indivisible, inde
scribable totality of the unified field-Atma, Brahm. The nature of the functioning
intellect is that there is an inherent implication of duality in any discrimination. In
the process of conceptualizing, identifying, delineating, naming, or labeling any
thing, there is a tacit implication of some relative, contrasting thing or principle.
Although the functioning of the discriminative intellect involves both inclusive and
exclusive categorization processes-unifying and diversifying-most often the di
versifying aspect is emphasized. This is associated with the ordinary function of
intellect that delineates, analyzes, unfolds, and enumerates-sometimes called
Buddhi in Vedic science. When the phenomenal parts of nature are experienced
as primary, the essential wholeness, unity, or oneness of life is lost. This is called
'Pragya aparadh,' the 'mistake of the intellect.' Development of higher states of
consciousness reestablishes wholeness or unity as the natural primary experience
(1).

Examples of fundamental dualities common in intellectual analysis of nature

include that in the identification of singularity there is a contrasting non-singular
ity, and in unity there is implied diversity. There is the duality of binary relation
ships, binary logic and algorithm, binary numerical knowledge representation,
infinity and point, Purush-Prakriti in Sankhya, particle and wave in quantum
theory, bosons and fermions in super-symmetric string theory, discrete and con
tinuous, digital and analogue, holism and reductionism, wholeness and part, mind
and body, function and structure, and so on and on (1). These dualities are
phenomenal delineations of the ultimate non-duality due to the functioning of the
intellect. Existence of space, existence of time, existence of motion-existence
itself-are conceptions intimate to the functioning of the intellect. In the process
of phenomenal manifestation, they become relative realities with two opposite

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phases (+ ve, ~ ve) relative to each other. The intellect is not just a function of
individual mind, but also is a function of Universal Mind involved in the mechanics
of creation from indivisible, unmanifest Oneness to the phenomenal diversity of
manifest existence.
Sankhya enumerates the sequential emergence of the parts of nature as
phenomenal manifestations within the unified wholeness of Veda-how the parts
emerge from the whole. It identifies 25 categories or levels of nature, which
manifest in sequential symmetry breaking from the unified field. These 25 levels
can be grouped into three basic domains of nature: the unmanifest domain of the
unified field or universal Self (Purusha/Prakriti), the subtle relative and subjective
domain of mind (Mahat, Ahamkar, Manas, Indriyas, Tanmatras), and the gross
relative objective domain of matter (Mahabhutas). Sankhya provides a detailed
delineation of these levels that corresponds to the consciousness-mind-matter on
tology (1).
Sankhya is that aspect of Vedic science which is described as a numerical
approach to knowledge. It focuses on enumeration, categorization, or classifica
tion within the ultimate unity or unified field. Sankhya is a nominal term meaning
number or digit. It is a feminine word from the root vkhya-to express, articulate,
explain, with prefix sam, signifying summation, integration, proper, just, exact,
POSItIve sense. As such it means proper, exact expression of measurement, the
quantitative element excluding looseness, ambiguity, etc. This has great signifi
cance for modern science.
The most fundamental enumeration of nature in Sankhya and the source of
all other dualities is PurushaiPrakriti. This can be directly related to the self
referral coexistence of opposites of infinite silence and infinite dynamism. Re
maining indivisible unity or oneness, there is a superposed intellectualization into
duality as the basis for phenomenal manifestation of the whole of nature into the
parts of nature (1). Prakriti is sometimes identified as the basic material of mani
fest creation or Body, and Purusha as Spirit. Prakriti also relates to the concept
of Maya. Rgveda describes Indra as assuming multiple forms due to his inner
power called Maya.
Indro mayabhih puru-rupa iyate CRgveda)
Indra due to his measuring power assumes multiform (profile).

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Maya is commonly understood as illusion; but this is an implied or derived

meaning. It is from the root ma-to measure, quantify, a divine power or inner
capacity which has qualitative or quantitative measuring capacity. From the same
root comes mana (measurement units, scales), pramana (proofs or validity of
knowledge, standard, reference framework), anumana (inference based on ac
cepted standard units, as reference and following it, anu :::: follow, mana = stan
dard unit), upamana (upa
secondary, similar, with mana = reference, standard)
and probably means knowledge by simile, analogy, and comparisons. These con
cepts are directly related {O a central tenet in modern science of the principle of
measurement. In Vedic science, they concern the concept of 'measurable exist
ence,' the phenomenal delineation and enumeration of the infinite eternal indivis
ible totality of natural law, the singularity of the unified field of natural law, the
universal Self, pure Being.
The subtle manifest level of nature in the Sankhya enumeration includes
Mahat, Ahamkara, Indriyas, and Tanmatras, which together with Purusha and
Prakriti have been referred to as the 'inner dimension' (1, p. 218). The inner
dimension comprises all the levels of nature more fundamental than the gross
physical level of nature. These subtle, non-local, non-material levels of nature
associated with non-conventional space-time permeate the local, material, physical
levels of nature associated with conventional space-time.
The gross manifest level of nature is comprised of the Mahabhutas. This
physical domain includes everything in the gross relative levels of nature where
energy and intelligence manifest in some form of atomistic theory involving dis
crete units of space-time (1). In Sankhya, this level is composed of innumerable
permutations and combinations of the Mahabhutas, the five fundamental constitu
ents of objective nature, one emerging from the other in a progression from subtler
to grosser. They are expressed in sequential enumeration or symmetry breaking
into the ancient delineation of five basic constituents of space, air, fire, water, and
earth that make up all objects in the gross material domain (1).
These five constituents embody the abstract principles of vacuity (space),
mobility (air), transformation (fire), liquidity (water), and solidity (earth). They
also can be described as fields with progressive limitations, each more expressed
one emerging from the previous one and expressing an additional limitation or
quality, like concentric sheathes or ethers. The constituent of space, for example,

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contains in latent form all the other four properties, but expresses only the qualities
of space, similar to the unified field before symmetry breaking. In ancient Vedic
science, these five qualities or constituents directly correspond with the five sensory
modalities of hearing, touch, sight, taste, and smell. This five-fold correspondence
of fundamental constituents in nature and sensory capabilities is basic to the
concept of qualia or sensory experience, but this is not yet appreciated in modern
science (1).
Unfortunately these ancient concepts have been interpreted much too crudely
in modern science, and were not seriously considered with respect to their possible
relationships to the known fundamental forces (26, 1). As physical phenomena,
these five fundamental constituents would be expected to map onto the quantum
particle-force fields. According to Boyer (1), one reasonable mapping is that space
relates to gravity, air to gravity and the strong nuclear force, fire to gravity, strong
and weak forces, and water and earth to all four including electromagnetism.
Space (Akasha)
Conventional physical space-time is characterized by local interactions lim
ited to the speed of light, directly related to the Planck scale, zero point motion, and
the uncertainty principle. These characterize the unifying gravitational force field,
associated in Vedic science with the level of gross space.
Air (Vayu)
The unifying force of gravity attracts space-time into clumps of the sp(ice
time field, further condensing and binding into a gaseous state, which expresses
the principle of air. Air has the quality of expansion to fill the available space
within gravity, with the additional limitation of impermeability. The ether that
manifests the qualities of space condenses into a more limited field or medium,
which transfers energy via compression and rarefaction of quantized wave motion
in space. In particle physics, the forces that bind or glue particles into atomic
nuclei and compounds are the strong force and gravity.
Fire (Tejas)
The next level of condensation is fire, associated with luminosity, form,
transformation, heat, temperature, radiation, combustion, oxidation, and similar
processes. When there are aggregates of quantized points as volumes in space that
cannot penetrate each other, as in air, their agitation increases when space is

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further limited. Pressure and activity rise, increasing temperature or heat, which
can lead to radiation. This involves the weak and strong nuclear forces in com
bination with the force of gravity.
Water (Apas)

The next level is water, condensing further from space, air, and fire; which
expresses the abstract principle of liquidity, fluidity, or flow of energy along a path,
such as a current of water. This concerns flow or motion to fill the available space
within the limitations of its permeability, but a denser flow due to increased mass.
This type of energy flow can be associated with the electromagnetic force, and
especially the properties of electricity, in conjunction with weak and strong forces
along with gravity.
Earth (Privithi)

The grossest constituent, earth, expresses solidity and inertness, with the least
degree of directional freedom or flow. It is a further limitation of the liquid form,
such as ice from water, when motion and temperature associated with heat or fire
is reduced into a more rigid, less dynamic state of solid matter. It is the endpoint
of the process of manifestation or condensationIthe most fixed inert state of na
ture. The abstract principle and constituent of earth can be associated most closely
with magnetism (water with electricity), in combination with the other four forces.
The magnetic force is a dipole system in which the opposites of attraction and
repulsion (north and south poles) are contained in one field. It flows in a defined
circular path that curves back upon itself in a closed loop perpendicular to the flow
of electric current, a further limitation compared to electricity (1).
In this model of the full range of levels of nature, these five fundamental
constituents together constitute the most expressed, grossest domain of phenom
enal existence. Although no additional ontological levels of existence emerge from
them, a vast diversity of natural phenomena manifest from their combinations and
permutations. The levels of gross objective existence associated with the
Mahabhutas include the ultramicroscopic, microscopic, macroscopic, and
ultramacroscopic cosmological levels of the gross physical universe that have been
the object of mainstream objective modern science.
As introduced earlier in this paper, it is fortunate that cutting edge quantum
and quantum ~ravity theories have been progressing beyond this gross relative

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domain toward systematic understanding of the underlying subtle non-local, non

material relative level of nature and further to the infinitely self-interacting, a11
encompassing unified field. Thus three fundamental domains of the totality of
nature are becoming delineated-the gross manifest relative domain, the subtle
manifest relative domain, and the unmanifest transcendent domain-all three
phenomenally existing within but ultimately nothing other than the one unified
field of nature, the unmanifest level of Veda (1).

Fundamental forces in Vedic science and modern science match up

des-kala-kriya-drayamatram eve jagat trayam
(yogavasistha)
This world (with three units in one) is nothing but
substances.

~pace-time-action

as

In the conceptual delineation of duality, there is an implied trinity. The

trinity is also ubiquitous
both ancient Vedic science and modern science, as well
as in religious traditions (1). Most ancient sciences, in India and elsewhere around
the world, also share with modern science a common source in binary simple logic
from which emerge three-fold and sometimes four-fold and five-fold schemes in
light of various models of symmetry and laws of conservation. A similar scheme
can be found in advanced computer science.
For example, in the delineation of observer and observed there is the connect
ing process of observing; in the delineation of creation and dissolution operators
there is the maintenance operator, in the delineation of subject and object there is
the predicate, and in the delineation of Father and Son there is the Holy Spirit.
Also, there are the fundamental trinities of knower-process of knowing-known,
sat-cit-ananda, rishi-devata-chhandas, Brahma-Vishnu-Siva, and so on. Trinity
implies duality and transcendental, addressing two-valued logic and three-valued
logic as well. This is significant because two-valued logic creates paradoxes, which
cannot be solved by it. Only as late as 1963 did Bertrand Russell propose three
valued logic mathematically to address two-valued paradoxes.
In Sankhya, the five fundamental qualities and constituents (Tanmatras and
Mahabhutas) are a further delineation of the three fundamental forces of Sattva,
Rajas, and Tamas, the trigunas. They also relate to the five fundamental constitu
ents grouped into the tridoshas in Ayurveda. These levels of fundamental trinities

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SAMBODHI

in ancient Vedic science ultimately can be associated with the three-in-one self
interacting dynamics of the unified field in Maharishi Vedic Science and Technol
ogy (1). In the theoretical developments mentioned earlier concerning the origin
of the universe, there also are three fundamental issues emerging: what is the
cosmological origin of order, of dynamism, and of mass? These three fundamental
issues are beginning to match the three fundamental forces of nature of Sattva,
Rajas, and Tamas extensively referred to in Vedic science. On the gross physical
level, these fundamental forces can be related to the principles of attraction (gravi
tation), activity (inherent dynamism), and inertia or resistance to change (mass,
Higgs fields). They also can be associated with creation, maintenance, and disso
lution operators conducting all change in nature (1).
In the gross material domain of conventional space-time, Sattva can be re
lated to the attractive force of gravity, and the gravitational constant. It also can
be related to the 3 rd law of thermodynamics: decreased activity associated with
decreased temperature in material systems, resulting in decreased entropy, a fun
damental negentropic process in the maintenance of order in nature. Rajas can
be related to inherent dynamism, and possibly the Planck energy and light-speed,
associated with the creation operator. Tamas can be related to inertia or resis
tance to change, the concept of mass and Higgs fields that counteract change, and
possibly Planck's constant. The three values from which the hypothesized most
fundamental unit of ordinary physical space-time, the Planck length (10 33 cm), is
derivedIgravitational constant, light-speed, Planck's constandalso appear to corre
spond on the gross material domain with the fundamental forces of Sattva, Rajas,
and Tamas (1).
Veda, the Language of Nature
loko yam purusa - sammitah
yavanto vai puruse bhava visesah tavanto loke I
yavanto loke tavanto puruse
(Charaka Samhita)
This universe is symmetrically equivalent to (this) person. As much number
of specific components are there in man that much number of specific components
are present in the universe" As much number of components are there in the
universe, that much are present in man.

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In Maharishi Vedic Science and Technology, Veda is the record of the self
referral mechanics of creation. The Veda is the language of nature, and the
sequential structure of Vedic sutras is the sequence of steps of how the laws of
nature manifest the phenomenal universe (1). Because the universe is nothing
other than the unified field of nature, and the unified field is a universal field of
consciousness that is the core of individual consciousness, the abstract mechanics
of creation are said to be directly experienceable as 'the finest fabric of conscious
ness.'
The sound vibrations of the Veda, called Shruti, are the wave mechanics of
the totality of nature that structures all objects in nature, subtle and gross. The
individual human physiology encompasses the totality of these fluctuations, and
encompasses the same fluctuations that make up the entire cosmos. Thus the
individual is cosmic, the individual is Veda (3). That is the meaning of many Vedic
expressions, such as the integrative Vedic statement from various Vedic texts, 'I am
That, Thou art That, all this is That, and That alone is.' These expressions can be
related to different perspectives of the ultimate unity of nature. 'I am That' can
be associated with the first-person perspective, 'Thou art That' with the second
person perspective, 'All this is That' with the third-person perspective, and 'all this
is That' with the three-in-one perspective of the totality of the unified field. These
expressions relate to natural experiences in the highest state of consciousness, the
culmination of the process of human development and evolution.

Seven states of consciousness

In Maharishi Vedic Science and Technology, the full range of human devel
opment and evolution is described in terms of the sequential unfoldment of seven
states of consciousness. As Vedic educator Dr. Bevan Morris states, "There are
seven distinct states of human consciousness, each with its own physiology and
each with its own world of experience (27)." Here is a listing of the sequence of
the seven states of human consciousness. In this brief description, they are placed
on a continuum from virtually no wakefulness to infinitely full wakefulness, dis
tinguished by the experience of self and environment (subject and object) charac
teristic of each state (1, p. 424).
"Waking (Jagrat ChetanaJ-individual self and relative environment;
Dreaming (Swapn ChetanaJ-illusory individual self and illusory environment;
Sleep-(Sushupti ChetanaJ-virtually no experience of self or environment;

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SAMBODHI

Transcendental consciousness (Turiya Chetana) -pure wakefulness, universal Self

only;
Cosmic consciousness (Turiyatit Chetana) -universal Self and separate environment;
Refined cosmic consciousness or God consciousness (Bhagavad Chetana)-universal
Self and maximum relative value of environment;
Unity consciousness (Brahmi Chetana)-object and subject are one; the environment
is nothing other than the universal SelL"

The first three ordinary states of waking, dreaming, and sleeping are com
monly recognized in modern science. The fourth state, identified as transcendental
consciousness (Turiya, Samadhi) is now being phenomenologically and psycho
physiologically corroborated in the experimental laboratory, along with increasing
evidence of even higher states. The delineation of these natural states provides a
systematic framework for understanding the vast variety of accounts and teach
ings in historical literature that sometimes may appear contradictory and confus
ing. It is important to recognize that they reflect views of the unified totality of
life from the vantage points of different states of consciousness.
In Maharishi Vedic Science and Technology, natural development to the end
state or highest state encompasses the full range of levels of nature. The active
ingredient in facilitating this development is transcendental consciousness, the
fourth state of consciousness. This state is the simplest ground state of the indi
vidual mind, the state of unbounded inner silence. The entire course of evolution
through the seven states of consciousness is unfolded within the ground state of the
mind, self-referral transcendental consciousness. The full range of levels of nature
and the evolutionary sequence associated with them can be summarized in five
concepts 0):
Atma-transcendental consciousness, the universal Self on the individual level;
Veda-the unmanifest basis of phenomenal creation, the home of all the laws of nature;
Sharir--the individual body reflecting the structure of the entire cosmos, the cosmic

individual;
Vishwa-the entire structure of the universe, the cosmic body;
Brahm-the Self on the cosmic level, permanently living the totality of life in fully awake

unity consciousness.

The seven states of consciousness also have a correspondence with the six
Vedic Darshanas (1). Each Darshana presents the wholeness or totality of knowl

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Major progress linking modern science and...

29

edge, while also at the same time emphasizing a particular level or state. The first
three Darshanas-Nyaya, Vaisheshika, Sankhya-emphasize theoretical under
standing of the totality, and the second three Darshanas-Yoga, Karma Mimansa,
Vedanta-tend to focus on direct empirical experience of the totality. Yoga can be
associated with the fourth state (transcendental consciousness) and its stabiliza
tion in the fifth state (cosmic consciousness); Karma Mimansa more with the sixth
state, refined cosmic consciousness or God consciousness; and Vedanta with the
seventh state, Unity (1).

A direction for further progress in linking Vedic and modern science

On a practical level, it seems apparent at this point that the most important
further step in linking Vedic science and modern science is incorporation of the
systematic developmental technologies in Vedic science into higher education, as
well as into the daily research practice of scientists. This can provide natural,
effortless experiences of transcendental consciousness toward permanent enlight
enment in higher states of consciousness through optimal development of mind
body functioning. Regular direct empirical experience of transcendental con
sciousness is the missing link in education, as well as in scientific practice world~
wide. It may also be fruitful for modern scientists and Vedic scientists to formulate
a common platform for integrative investigations into
ultimate unity of nature,
and in particular
unification of relativity and quantum theories into a math
ematically consistent unified field theory. So far there is no adequate coordination
of experiments throughout the world; total unification is missing. Concerning this
aspect of scientific knowledge acquisition, the common platform might include the
following areas of consideration:
i)

conceptual common platform (basic principles, theories)

ii)

experimental common platform for both

iii)

experimental design, fabrication

iv)

common parameters for measurement

v)

mathematics, algebra, geometry, statistics, common for both

vi)

definitions, formulae, equations, derivations

vii)

location, direction, number of experiments

viii)

observations, interpretations

S. N. Bhavasar and R. W. Boyer

30

ix)

SAMBODHI

any other static-dynamic aspects, local (part), non-local (whole) etc.

Conclusion
ekena ha va vijnatena sarvam vijnatam syat

(upanisad)

By knowing that one, indeed, all becomes known

It is an auspicious time in the history of modern civilization. We have arrived
at the doorstep of the ultimate unity, the source of everything in nature. As stated
in the book Bridge to unity:
"All the research in modern science has led to the doorstep of the ultimate
unity of nature. The next step is direct empirical validation of unity. That requires
going beyond sensory experience and' reasoning, the basic means of gaining
knowledge in modern science. It is most fortunate that we now have systematic
means to unify completely our theoretical understanding and empirical experience
of nature based on a holistic science of consciousness. Consciousness is the 'lamp
at the door,' illuminating both the outer diversified field of knowledge and the
inner unified field of knowledge. Through this more inclusive science, we are
stepping into a genuine Age of Enlightenment (1, p. V)."
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<[email protected]>

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DOD