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August 11, 2000

The World in 2050

I feel that by 2050, the world would have undergone a very major transformation in every sense: political, social, economic and, most important, spiritual. The highlights of this transformation would be:
• de-urbanization: cities scaling down in size, with a good part of the population shifting to rural areas and living in newly-formed communities.
• de-militarization: the present globalization concept being extended to the movement of people, rather than being confined to goods, with free movement across borders resulting in the weakening of the existing concept of nation-states protected by nuclear arsenals.
• de-commercializaton: the present emphasis on consumption being replaced by simple living and high thinking, with basic needs of the population being met by the land-based activities of thousands of communities spread across the globe, but interacting closely with each other through electronic facilities.
• de-industrialization: large-scale industries giving way to small units catering to the needs of people in the immediate vicinity.
• de-centralization: powers of governance to devolve to the local level, where people will know their elected representatives personally and have access to them.

These changes will be preceded by cataclysmic events- ecological disasters, terrorist blackmails, social unrests, even nuclear wars - which will force humanity to sit up and take a fresh look at its civilizational moorings. The result will be a recognition of the inadequacies of the present materialistic definition of ‘development’ and ‘progress’, and the need to review the urban-industrial way of life which ultimately lead to these disasters. In other words, the warnings of Mahatma Gandhi, Tolstoy , Emerson, Ruskin and Thoreau will begin to be heeded by the public at large. Already, this trend has set in, as is evident by the surge in the number of people taking to yoga, vegetarianism, voluntary simplicity, meditation and related spiritual disciplines.

But what will make this transition from the present civilization to an alternative based on de-urbanization, de-centralization, de-militarization, de-commercialization and de-industrialization possible is the emergence of a new variety of science that recognizes the reality of the spiritual dimensions, and concomitant technologies which promote rather than destroy ecology. As this new science and technology is central to my vision, let me elaborate on these.

The New Science

The foundations of this new science may be traced to Relativity Theory and Quantum Mechanics, which together project an understanding of the world that is radically at variance with the mechanistic-materialistic-reductionistic world-view associated with modern scientific thinking. Einstein, Niels Bohr, Schroedinger, Heisenberg, Wolfgang Pauli, Max Planck and Oppenheimer are revered in the world of science, but their world-view has been scrupulously ignored. A few have tried to point to Einstein’s references to ‘cosmic religious experience’ as the ‘strongest and noblest mainspring’ of his scientific research which made him see the physical world as an ‘illusion’, or to Schroedinger’s more direct reference to ‘maya’ (the Indian spiritual term that views this physical world as a reflection of higher, subtler worlds, rather than a reality in itself), but these have been dismissed by the scientific establishment as their personal opinions. However, these constitute the foundations of 20th century science’s understanding of the physical world, as stated categorically by Max Planck:

“ As a man who has devoted his whole life to the most clear-headed science, to the study of matter, I can tell you as the result of my research about the atoms, this much:

“There is no matter as such!

“All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system together. ... We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.”

Until the advent of Quantum and Relativity theories, science had been trying to explain the invisible in terms of the visible: everything - seen as well as unseen - in terms of building blocks of matter. Now, physics is telling us that the reverse is true: it is the invisible- that which is beyond the ken of the physical senses, maybe even beyond the ken of the intellect - which is at the heart of reality. But the application sciences have continued the old trends: their ideal is still the findings of 19th century physics, not of 20th century physics. As Oppenheimer lamented in his address to the American Psychological Association:

“The worst of all possible misunderstandings would occur if psychology should be influenced to model itself after a physics which is not there any more, which has been quite outdated.”

Despite the warnings of Oppenheimer and others, the application sciences have continued to pursue their ideal of trying to explain everything in terms of the physical and chemical properties of molecules. The foolishness of this pursuit will become evident in the next 50 years, perhaps as a result of ecological disasters triggered by genetically engineered seeds, or by the spread of iotrogenic diseases (illnesses caused by the reaction to allopathic medicines). This will open the eyes of the scientific community to the dangers of the reductionistic approach, and thence to the true import of Relativity and Quantum theories: the need to observe reality through a mind unconditioned by the ego or I-ness, a reality beyond the space-time confines that the body is imprisoned in. Because of the renewed awakening in spiritual growth and meditation techniques, the methods of observing reality this way are already beginning to be known widely. Therefore, some scientists (perhaps women, for they are more attuned to non-linear ways of seeing) will accept the challenge posed by Carl Rogers in his address to fellow-psychologists :

“Perhaps in the coming generation of younger psychologists, hopefully unencumbered by university prohibitions and restrictions, there may be a few who will dare to investigate the possibility that there is a lawful reality which is not open to our five senses; a reality in which present, past and future are intermingled; in which space is not a barrier and time has disappeared; a reality which can be perceived and known only when we are passively receptive, rather than actively bent on knowing. It is one of the most exciting challenges posed to psychology.”

Such daring young scientists will herald a revolution of the greatest order: wherein scientists can see the fourth dimension that they have so far only intellectualized in Relativity Theory. They will combine physics and spirituality in the manner recommended by Sir Arthur Eddington:

“The physicist-philosopher of the twentieth century must look beyond physics to the borderland of the material and spiritual worlds. For religion has become possible for a man of science mainly because the philosophical trend of scientific thought has been startlingly redirected by the discoveries of men like Einstein, Heisenberg and Bohr in the field of relativity and quantum physics.”

As Eddington explains, this process of seeing the higher reality talked about in realtivity and quantum theories can be accessed through the spiritual pursuits which take the individual to the borderland of the material and the spiritual. On account of the spiritual basis of these pursuits, these developments will lead to a new Science of Life, where life is seen not as the accidental outcome of the gathering together of molecules, but as the purposeful manifestation of a Higher Power that exists beyond our sense perceptions and our intellect. This Science of Life will confirm, in modern scientific language and using sophisticated mathematics, ancient spiritual truths on the one-ness of all life, on the importance of love and non-violence in the conduct of human affairs, and on the nature and purpose of evolution. The new science will also provide human beings avenues of growth other than the material, leading to a contentment and happiness that has so far been eluding us despite all our technological breakthroughs. Most important, this new Science will lead to an altogether different brand of technologies: those that enhance rather than destroy ecology.

The New Technologies

Technology is essentially a human endeavour whereby we try to use our knowledge of the laws that govern this world to come up with easier, simpler, more efficient ways of meeting our needs and making life on this planet comfortable. Because our current world-view is materialistic, our technologies have also been mechanistic, resulting in huge factories and complicated processes. As machines are viewed as the sum of parts, our thinking has been reductionistic. Our ecological problems are a direct result of this reductionism, for we do not see that the whole is actually greater than the sum of the parts.

To see the whole as greater than the sum of parts is not an easy task, for it involves breaking the barriers of space and time by learning to see with senses other than the physical, and by learning to operate the mind at a level higher than the intellectual. When the new science will lead us to these potentials which are actually hidden in every human being, it will be the dawn of a new set of technologies that will be truly holistic in nature, enhancing rather than destroying the ecology of mother earth.

Central to these new technologies will be a new understanding of electricity and light. These will be linked to the new Science of Life in the manner predicted by the well-known scientist James Jean:

“As it is with light and electricity, so it may be with life: the phenomena may be individuals carrying on separate existences in space and time, while in the deeper reality beyond space and time we may all be members of one body.”

In other words, as human beings investigate reality beyond the appearances of the space-time confines, they will recognize the existence of a spectrum of phenomena invisible to the physical senses, each more subtle than the other, and each encompassing all phenomena grosser than itself. The grossest is matter as seen in this physical world, fully explainable through the subtle reality immediately above it: what we call electricity. This, in turn, gets subsumed by the next level of subtlety, what we call light. And so on, until we enter the more subtle, spiritual realms, wherein the unity of all life becomes self-evident.

Already, several efforts are being made, mostly outside the scientific establishment, in the evolution of such technologies. A good documentation of some of these efforts has been provided by John Davidson, who for 17 years worked in Cambridge University’s Department of Applied Mathematics and Theoretical Physics, and is now associated with the New Science Center at Cambridge. Davidson has titled his book on this subject ‘The Secret of the Creative Vacuum’, because he refers to what Eddington had called ‘the borderland of the spiritual and material’ as the ‘creative vacuum’: the operation of the creative force from regions which seem ‘vacuum’ to us, but are not really so - they are actually vast sources of energy but beyond the ken of our physical senses and intellect. He explains all physical phenomena in terms of his ‘blip and bud model of manifestation’, and goes on to demonstrate the tremendous potential for new technologies hidden in this vacuum state through the generation of ‘free energy’, a deeper version of what we now term electronic and laser technologies. He then uses his theory to explain the working of several devices and inventions already in existence, among them being:
• Dr.T.Henry Moray’s radiant energy device
• Howard Johnson’s permanent magnetic motor
• Hans Coler’s permanent magnet energy generator
• Dr.Shiuji Inomata’s Japanese New Science
• Joseph Newman’s energy machine
• The Swiss M-L converter

This article is not the place to go into details of these technologies, but just to give a flavour of what is involved, let me reproduce excerpts from Davidson’s description of the Swiss M-L converter:

“Situated near Bern in the little town of Linden, there is a spiritual community, Methernitha, where one of the most successful free energy converters is in use.... The commune who support themselves by market gardening and a variety of manufacturing activities has been visited by members of the German Association of Gravity Field Energy.. [They saw the converter] providing some of the electrical power to heat a greenhouse of 5500 square feet, at an altitude of 2600 feet....

“Perhaps I should point out right away that the community do not wish to present details of their technology to the world at large. They fear, perhaps rightly, that to present mankind with such an unlimited source of energy would do little more than fuel his rapacious appetite for destruction and disharmony.....

“The M-L converter consists of two phases. Firstly, there is a modernized, self-propulsion version of the old-fashioned Wimhurst electrostatic generator. Basically, two discs made of electrostatically active acrylic are contrarotated with only a tiny space between them. The consequent electrostatic potential generated is stored as its positive and negative constituents in two large electrical capacitors. In this case the craftsman used Leyden jars.

“The high electrostatic potential is then used in the second, solid-state phase of the system, which adjusts the voltage and frequency of the output, for use with standard electrical equipment. But this Wimhurst-style generator utilizes permanent magnets wound with coils, which when tuned to their ‘natural resonant frequency’ provide substantially increased power output. This is a further aspect of the solid-state phase of the converter and is a part of the mechanism by which energy is derived out of the vacuum state.....”

The Swiss M-L converter is an example of the work already being done by individuals and groups to usher in new varieties of technologies, whose theoretical basis is being expounded by scientists such as Davidson. These theories will not only help the development of such technologies, but also help better explain existing phenomena such as homeopathy and biodynamic farming. By confining ourselves to today’s molecular theories, one can only be perplexed as to how homeopathic medicines, which contain practically no trace of the original tincture, have nevertheless cured millions of people of hundreds of diseases. Similarly, the success of biodynamic farming would seem to contradict everything taught at our agricultural universities. But when viewed in the light of the new science, as for instance the theories put forward by John Davidson, they make eminent sense.

As the designers of the Swiss M-L converter warn, mankind is likely to further move towards destruction and disharmony if technologies that can tap unlimited sources of energy become known prematurely. But by 2050, as a result of the lessons learnt from nuclear wars, terrorist blackmails and ecological disasters, there would have been a definite shift in the value framework of mankind. The rat race would have been abandoned for a more congenial, co-operative way of life. To accomplish this, a significant portion of human beings would have shifted into communities such as Methernitha. In such communities, people would meet their needs using the new variety of technologies: farming practices that would make the soil richer rather than deplete it as at present, energy generation that would be eco-friendly, health practices that would be wholistic rather than reductionistic, and spiritual pursuits which would replace material acquisition as the goal of life. Such communities would not be isolationist, but would interact actively with each other with the help of the new technologies. But the primary basis of this interaction would be cultural enrichment, not trade.

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