Journal of Gyansagar Science Foundation 2013 04 01

Author(s): Sanjeev Sogani, Vimal Jain
Publisher: Gyansagar Science Foundation

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Dr. Surendra Singh Pokharna, Volume 1 Issue 1 April 2013
they grow and decay and they are also open systems compared to the physical systems which are closed systems. So the biological and social systems can not be strictly subjected to the process of measurement and hence they are not exactly describable in the strict terminology of the physical sciences. Also any type of experimentation is not possible in case of human systems (Goldsmith 1990, Jones 1990 and Penrose 1990), as they have memory, free will, creativity, tendency to interact strongly with other fellow beings and the environment. Furthermore there are micro controls in the form of thought processes which cannot be easily adjusted in any planned "scientific experiment". They also have a property of infinite amplification because of the thought processes, which makes it difficult to make them study in a strictly scientific way. Expressed in a different way, it is now felt that the standard concepts used in any scientific study like compartmentalization, reductionism, causality, mechanism, induction, empiricism and passivism etc. (Goldsmith, 1990, Jones 1990) cannot be used to strictly study the biological systems and social systems. Not only this the basic parameters used in science like energy, mass, linear momentum and angular momentum are basically defined for closed systems, so they may not be the best choice for describing the biological and social systems (Penrose, 1990). The final blow to limitations of scientific methodology is being done by Godel's incompleteness theorems (Penrose, 1990) which have virtually shaken the foundation of modern science. Therefore a totally new perspectives and new concepts are required to define a more useful and a more meaningful concept of sustainable development in a broader sense.
Hence General Systems Theory (GST) is used for better understanding of the whole problem because by its intrinsic nature, GST can give a better picture of the interconnectedness (Haken 1973, and Jantsch 1980) of various components of the Human-Earth-atmospheric system. It is finally a problem of order versus disorder (Pokharna, 1985, Pokharna 1991, Pokharna 1996 and Pokharna 2006) at all levels and so when we talk of development and evolution, we should talk of development of order and evolution of order for complete understanding of the term development. They will have significant impact on all the problems of the modern life. It also appears that it will be necessary to explore the concept of consciousness for better handling of the current problems and its connection with knowledge.
The importance of consciousness is explained using an example through extraordinary memory of Swamy Vivekananda and two examples of satavdhanies who have amazing mental capabilities. An evidence is also given to mention that ancient Indians through this
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knowledge of consciousness might have even tried to estimate size of smallest particles of matter, This may inspire the scientific community to take up the concept of consciousness in a serious way, because its evolution might be directly lead to new concepts of sustainable development. Thus this paper emphasizes that scientific knowledge has limitations and there can be knowledge beyond science and still meaningful. Thus it is mentioned that the concept of knowledge needs to be enlarged further by taking consciousness into account. It is also illustrated that spiritual processes mentioned in Jain philosophy could provide new direction for development and evolution which may be accompanied by reduction in entropy production in the atmosphere.
Not only this, role of consciousness and thought processes as elaborated by David Bohm (1951). His concept of implicate order and explicate order provide a new way of looking at the world. Also we should emphasize that the process based thinking and interconnectedness of various components of nature are most essential to understand the modern problems in a systematic way. Hence Jain philosophy needs to be reexamined in the modern perspective.
Section 2 elaborates limitations of science as applied to living systems and need to use General Systems Theory. Section 3 illustrates the limitations of scientific methodology due to conservations laws. Section 4 highlights further limitations of scientific methodologies in handling any system and mention the Godel's incompleteness theorems which describe such approaches and hence a need to develop an abstract concept of consciousness. Section 6 explains that concept of knowledge is much more wider than what is describable by modern science. This section deals with the possibility of knowledge through consciousness as mentioned in Indian philosophies and many some great scientists. The section 7 emphasis on a need to include consciousness as in important input for any system of study in this direction. Section 8 discusses the concept of knowledge through consciousness in Jain philosophy. Section 9 gives an example of spiritual order with a quantitative evidence about sharp memory of Swamy Vivekanand with a suggestion that scientific community should take the concept of consciousness very seriously. Two examples of satavdhanies are also given which clearly illustrates higher stages of consciousness which may involve extra ordinary capability of the human mind and consciousness. An example is also given which shows that ancient Jain acharyas might have directly perceived the smallest particle of matter and even tried to estimate their sizes. In section 10, a hypothesis is put forward that spiritual processes may be defined as that set of processes