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TULSI-PRAJNA
tion is the progress of the forms contained in the memory hidden in these memory or morphic fields. We may go even a step further and argue that the notion of Karma upheld in the Eastern religions is a super condensation of memory and conceive the phenomenon of rebirth in terms of formative causations and morphic fields and resonances. The recent book by J S. Zaveri and Muni Mahendra Kumar (1992) titled Neuroscience & Karma seems to substantiate such a hypothesis.
Taking the analogy of computer they point out karma can be conceived as the softwares located in the genetic codes at some infra-DNA/RNA level. The conception of a human life in the womb is caused by a single sperm cell out of some fifty million deposited there at an ejaculation. Of this one cell that is chosen and accepted twentythree chromosomes pair with the corresponding twenty-three of the ovum; and one remains as pairless. This pairless single chromosome, they argue, is the joiner of karma and the medium of the re-birth, the carrier of the past memory.
This meshes in turn very well with Sheldrake's assumptions. He believes that at the termination of the Ego at death, the memory is transmitted through some sort of dream body, which is of karmic potency and capable of enjoying heaven, purgatory, or hell in that state.
Individual destinies are thus largely pre-determined by the memory field, the karmic DNA code. When the inlaid memory fields are set in proper surroundings, the individual flourishes, and his destiny is realised. When individual destinies are thus realised, the evolutionary goal is equally realised. Social/world order suppresses or liberates karmic potency
But whether the individual is able to realise his destiny depends upon whether the society in which he lives is able to provide for him the atmosphere and opportunity to achieve that self-actualisation.
Whether a society is good or bad on this count
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