MANY scientists like to think that science already understands the ways of the natural world.
For them the fundamental questions are answered, leaving only the details to be filled in.
The numerous impressive achievements of modern science seem to support this confident attitude.
But in recent research, including his own studies, rebel biologist Rupert Sheldrake believes otherwise.
His experiments reveal jaw-dropping problems at the heart of physics, cosmology, biology, medicine, and psychology. Similar to H. P. Blavatsky’s complaints about 19th century modern science. Not much has changed since then, it would appear. Science still refuses to acknowledge “the soul of things.”
Resolutely dismissive of paranormal findings or brain-free consciousness, traditional model science still asserts that matter is the gold standard. But even great authorities, especially in science, may be found to err, and scientific dicta are frequently influenced more by personal prejudice than rigorous research.
“We hold to Hermes and his ‘Wisdom’ — in its universal character; they [hold] to Aristotle as against intuition and the experience of the ages, fancying that Truth is the exclusive property of the Western world. Hence the disagreement. As
Hermes says, ‘Knowledge differs much from sense; for sense is of things that surmount it, but Knowledge (gyi) is the end of sense’ — i.e., of the illusion of our physical brain and its intellect.
An honest, impartial science would always weigh “the laboriously acquired knowledge of the senses with the intuitive omniscience of the Spiritual divine Soul,” H. P. Blavatsky wrote.
“The Theosophists, therefore, are the first to recognize the intrinsic value of science. But when its high priests resolve consciousness into a secretion from the grey matter of the brain, and everything else in nature into a mode of motion, we protest against the doctrine as being
unphilosophical, self-contradictory, and simply absurd — from a point of view, as much and even more than from the occult aspect of the esoteric knowledge.
In a formal, conclusive and hilarious experiment he calls “Telephone Telepathy,” Dr. Rupert Sheldrake demonstrates that consciousness can indeed fly away on its own from one mind into another:
The Soul of Things
In her article“Is Theosophy a Religion” H. P. Blavatsky wrote that “Practical Theosophy is not one Science, but embraces every science in life, moral and physical.” And in The Secret Doctrine (1:269) she stated, as noted: “it is clear that modern science believes not in the ‘soul of things.”
“Science will be driven out of their position, not by spiritual, theosophical, or any other physical or even mental phenomena,” she insisted,
but simply by the enormous gaps and chasms that open daily — and will still be opening before them.
“One discovery follows the other,” Blavatsky declared, “until they are finally knocked off their feet by the ninth wave of simple common sense.”
“If science is too ahead of its time,” she also affirmed:
it must bide its time until the minds of men are ripe for its reception. Every science, every creed has had its martyrs.
Biologist Rupert Sheldrake is such a modern-day martyr, an author of more than 80 scientific papers and 10 books, including Science Set Free. For more information on Dr. Sheldrake go to his website: http://www.sheldrake.org
Thunderbolts Project has uploaded Rupert Sheldrake’s talk at EU 2013 called “Science Set Free.” This is Part 2 of a talk by Rupert Sheldrake at the Albuquerque, New Mexico 2013 Electric Universe conference The Tipping Point. The title of the 6th annual 2017 Conference was “Future Science” and was held in Phoenix, Arizona.
Phenomena which are relatively real from the material plane yet they may themselves be unreal relative to a higher plane, i.e. a living person. In other words, the Noumenon on one plane may be regarded as a Phenomenon relatively to a higher plane.
“I read a lot of Theosophy material while a teenager, looking for reconciliations between science and religion,” says Dr. Charles Tart, one of the founders of modern parapsychology. Here he describes the destructive effects of “Scientism.”
“According to the ordinary course of affairs, a few generations pass away, and then there comes a period when these very truths are looked upon as commonplace facts. And a little later there comes another period in which
they are declared to be necessary, and even the dullest intellect wonders how they could ever have been denied.
Where the conclusions of modern Science are grounded on “unassailable facts,” Blavatsky wrote, “there can be no possible conflict between the teachings of occult and so-called exact Science.”
“It is only when the enthusiasts of Science over-steps the limits of observation nature forcibly removing Spirit from the universe, and attribute all to blind matter,” she says, “that the Occultists claim the right to dispute and call in question their theories.”
All things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself.
“Whatever reality things possess must be looked for in them before or after they have passed like a flash through the material world; but we cannot cognise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness.”
H. P. Blavatsky, The Secret Doctrine 1:39-40
“Whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. As we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities.
“The upward progress of the Ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached “reality;” but only when we shall have reached the absolute Consciousness, and blended our own with it, shall we be free from the delusions produced by Maya [Sanskrit, Illusion]”.