Journal of Gyansagar Science Foundation 2013 04 01

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

Page 36

Dr. Surendra Singh Pokharna, Volume 1 Issue 1 April 2013
It is also clear from the daily routines of Jain monks that as their soul progresses in the spiritual direction, their mind and hence soul gets more and more ordered and has less and less karmas attached to it. Also it shows that they produce least disorder or entropy in their surroundings due to their spiritual discipline. Finally they consume least resources in their whole life. This is opposite to what is being done by ordinary human beings.
Implicate order of Quantum mechanics and consciousness
David Bohm proposed a cosmological order radically different from generally accepted conventions, which he expressed as a distinction between the implicate and explicate order, described in the book (Bohm 1990).
In proposing this new notion of order, Bohm explicitly challenged a number of tenets that are fundamental to much scientific work. The tenets challenged by Bohm include
1. That phenomena are reducible to fundamental particles and laws describing the behavior of particles, or more generally to any static (i.e. unchanging) entities, whether separate events in space-time, quantum states, or static entities of some other nature.
2. Related to (1), that human knowledge is most fundamentally concerned with mathematical prediction of statistical aggregates of particles.
3. That an analysis or description of any aspect of reality (e.g. quantum theory, the speed of light) can be unlimited in its domain of relevance.
4. That the Cartesian coordinate system, or its extension to a curvilinear system, is the deepest conception of underlying order as a basis for analysis and description of the world.
5. That there is ultimately a sustainable distinction between reality and thought, and that there is a corresponding distinction between the observer and observed in an experiment or any other situation (other than a distinction between relatively separate entities valid in the sense of explicate order).
6. That it is, in principle, possible to formulate a final notion concerning the nature of reality; e.g. a Theory of Everything.
According David Bohm, in the enfolded [or implicate] order, space and time are no longer the dominant factors determining the relationships of dependence or independence of different elements. Rather, an entirely different sort of basic connection of elements is possible, from which our ordinary notions of space and time, along
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with those of separately existent material particles, are abstracted as forms derived from the deeper order. These ordinary notions in fact appear in what is called the "explicate" or "unfolded" order, which is a special and distinguished form contained within the general totality of all the implicate orders (Bohm, 1980, p. xv). In Bohm's conception of order, then, primacy is given to the undivided whole, and the implicate order inherent within the whole, rather than to parts of the whole, such as particles, quantum states, and continua. For Bohm, the whole encompasses all things, structures, abstractions and processes, including processes that result in (relatively) stable structures as well as those that involve metamorphosis of structures or things. In this view, parts may be entities normally regarded as physical, such as atoms or subatomic particles, but they may also be abstract entities, such as quantum states. Whatever their nature and character, according to Bohm, these parts are considered in terms of the whole, and in such terms, they constitute relatively autonomous and independent "sub-totalities". The implication of the view is, therefore, that nothing is entirely separate or autonomous.
This implicate order of quantum mechanics as interpreted by David Bohm is very close to the Indian concept of consciousness and its relation to the whole world in general and the concept of reality in particular. This is also very close to the concept of Keval Jnana as described in Jainism that is all knowledge disappear in this state and only absolute knowledge is left, which is in agreement with what Bohm is mentioning.
Results and Discussion
This paper attempts to explore limitations of scientific methodologies found so successful to study physical systems and infer that are not adequate to understand biological and human systems. Hence a concept of General Systems Theory (GST) is required to develop a unified formalism which includes both physical and biological systems like social systems and human systems. It is mentioned that concept of information and knowledge has to be also enlarged by taking the concept of knowledge through consciousness into account. We have to realized that all scientific knowledge is just a small set of knowledge structured in the consciousness. In particular it is shown that Jain's concept of knowledge through consciousness (soul) can be very useful to have an enlarged concept of knowledge, which can include extra sensory perception (ESP) also. It is shown that Jain concept of evolution in which a soul become more and more pure and its knowledge contents increases. So it becomes more and more orderly. Example of Swamy Vivekanand is given to illustrate the meaning of this order.