Science as we know it in the Western world seems to have two major origins. One is the astronomy and cosmology origination with Galileo, Brahe, Kepler, Newton and Einstein. The ideas and observations of these men showed without a doubt that the earth is not the center of rotation of our galaxy. They showed that the planet Earth moved around its nearest star, the sun, and that the sun progressed in its own way among the other stars of our galaxy.
These ideas unseated the dogmatic cosmology of the early Church and of the Inquisition. The power of new knowledge, experimentally and theoretically derived from nature, began to show its influence at the time of Galileo and the Inquisition.
The second major origin of Western science was in the “Queen of the Sciences,” mathematics. The construction of a purely consistent, logical system of thought seems to have begun in the Western world with Euclid’s construction of the laws of straight-line geometry. He used the axiomatic method of constructing a system of thought. This invention was further elaborated and carried out in much greater detail by a succession of men beginning with Newton and the “infinitesimal calculus” which he was forced to invent in order to express his laws of dynamics, including electrodynamics, and became much simplified in terms of its expression. The ideas behind rates of change of one variable with respect to another, the idea of continuous process succinctly expressed now became possible and practical. Following Newton, a very large number of men began to be creative in mathematics. Science began to recognize mathematics as a proper discipline for scientists and as a profession for the special group called “mathematicians.”
Thus, Western science became divided into two major movements: experimental science, which depended upon careful observation and experiment, and mathematics, which depended upon an intuitive grasp of abstract principles and the reduction of these to equations and functions expressible by a new symbology. Several mistakes were made by commentators on this scene. One of them was that science was neglecting sources of information other than that from the natural external world and experiments upon that world. In an almost underground way the subjective aspects of experience were paid court by the mathematicians and their intuitive sources of inner knowledge, examined and expressed in a disciplined, careful “inner experimental” way.
For those who think that science originates in the external reality, I ask the question: “Where does mathematics come from?” This is as deep a mystery as the mystical experiences of the Eastern philosophers and mystics. The “Yoga of the West” is divided into the “Mathematical Yoga” and the “Experimental Science Yoga.” Each of these disciplines requires just as much discipline, mastery of self, and ability of inner and outer actions as anything imported from India, China or Japan. In my teaching experience, teaching science of the West and teaching techniques from the East, I find that those who need the least teaching, i.e., who already have the self-discipline necessary to master any of these techniques, are those in the West who are trained in mathematics and/or science.
A third—but not major—origin of our science is in technology. Most observers of the scientific scene do not realize that a large part of science depends upon the techniques derived from manual arts—for example, the processes of mining, purification, smelting, molding, the forming of metals (including the fabrication of steel), glass and plastics. The material base upon which science as we know it operates is not derived from science itself. The fabrication of a cyclotron depends upon engineering and technologies derived from sources other than science. As a student of science, I was shocked to realize that scientists depend upon mechanics, and mechanics depend upon previous mechanics who taught them their trade. I was shocked also to find that metallurgy was not yet a science; it was an empirical, technological, heuristic, pragmatic, empirical art. When I was working in scientific instrumentation, I discovered that most of the knowledge I needed was not in scientific journals or the scientific textbooks at all; it was in engineering handbooks, it was in various “how to do” manuals from technology, it was in books like John Strong’s Procedures in Experimental Physics. These sources depend not upon scientific experiments so much as “try it—if it works, use it.” I found that to be a scientist I could be a technologist, a mechanic, a carpenter, a plumber, an electrician, a wire man, a circuit designer, an optician, a bacteriologist, a farmer, and so forth. True science is imbedded in practically every human activity that one can conceive of. It is not something alone, by itself, apart from the rest of the reality of human existence.
I make these points in order to show that it is totally inappropriate to make science into God. Science is the result of human activity; it is not something God-given and forced upon the human race by some superior being. And yet there are those in legislatures, in public life, in the media, in the performing arts, who have not been educated in science and thus put it on some sort of pedestal and worship it as if it were a god. This can be extremely dangerous; it means that one is setting up a whole sphere of human knowledge, of human activity, as if separate from oneself and hence subject to attack or to worship, or whatever else one wants to do with this simulation.
Once one simulates Science as if God, or as if the Devil, he has lost contact with it. It now is in the position of a paranoid system of delusion which he can then treat unrealistically and as if not part of his own planetside trip. As is discussed in other chapters in this book, science has much to offer—in the region of cosmology, for example, in the region of submicroscopic reality, in reality, in the region of explaining the operations of our own brain. I agree with those who maintain that science is only the best application to our planetside trip of the best thinking of which man is capable (and I would include in the planetside trip the inner realities as well as the other realities). Science is not something to be worshipped; science is something to be acquired as one’s own thinking machinery can assimilate it, as one’s own biocomputer can be trained by it. Science literally is a Yoga, a union with our own humanity, a union with the universe as it exists, not as we may wish it to be.
Science of itself is ruthlessly indifferent. It is an expression of the state of High Indifference. Science does not takes sides; its products can be used to kill, to create, or to grow. Science as we know it is now capable of feeding adequately every human being on the face of the Earth. Science as we know it is now capable of turning the seas into vast farms, of turning the deserts into green paradises. The proper use of science could make a veritable Eden of our planet, without pollution and with a balanced view of the totality of all species of plants and animals. Science can then function as a benign god rather as the devil that we make of it when we worship God as War, God as Righteous Wrath, God as Power, and so forth. Science is our handservant, science is our concubine, science is our wife, science is our husband, science is our children, science is our thinking, science is our feeling, science is our doing.
Freud, in a brief monograph on religion, wrote, “No, science is no illusion, but it is an illusion to suppose that we can get anywhere else what science cannot give us.” This is an expression of a Western man with a very deep belief in the efficacy of knowledge, carefully collected and experimentally verified. It is also an expression of a man who did not know mathematics, who was weak in the construction of theory and strong in the collection of empirical facts ruthlessly gathered irrespective of the social attitudes of his time. Freud’s conflict with Jung over the intuitive sources of knowledge is well known; Freud worshipped the laws of cause and effect, which Jung thought were not necessarily true. Jung tried to enunciate with Pauli the “law of synchronicity.” Synchronicity is the result of the effect of the human psyche upon events. This can be freely translated into another system which I derive from empirical science, a system I call “Coincidence Control.” Coincidence control goes something like this: If you live right, the coincidences will build up for you in unexpected and surprising and beneficial ways. If you do not live right, the anti-coincidences will build up in unexpected and direful, sometimes disastrous ways. The criterion of whether or not you are living right is empirical observation of the coincidences. If the coincidences build up, you are living right. If they do not build up, you are not living right and had best examine your way of life.
Of course this system depends upon the method used to interpret events in terms of what one wants. The method of interpretation, the pattern-recognition systems applied to events, the chosen variables, the chosen parameters, and the patterns that these seem to make to the observer determine what one calls a “coincidence.” There is a basic fallacy here in projecting one’s own wishes onto the world and its events. One can easily rationalize, i.e., choose any theory that will fit the apparent pattern-recognition system of events. For example: I leave a gas station and drive down a freeway seventy miles. On the way I see three or four accidents, one of which happened two minutes before I arrived at the scene. If I had been two minutes earlier I would have been completely crushed by a huge truck that turned over with a load of steel and blocked the whole freeway. At the gas station I had been delayed two minutes while I sought out the man to clean my windshield. If there had not been this delay I would have arrived at the accident scene and probably would have been totally destroyed.
What’s wrong with this story? The whole story depends upon my construction of it. My brother, David Lilly, has a saying, “Hindsight is twenty/twenty vision.” One might say, “Please don’t disturb my theory with the facts.” Now let us go back over the series of events with a more objective point of view.
Before leaving the gas station I looked at a road map and wondered whether I should continue down the freeway or take off into the mountains between the freeway and the sea. I then thought of what I had to do at the other end of the trip and, realizing that I couldn’t take the amount of time I would need to go into the mountains, I chose to continue on the freeway.
I had another alternate, but I did not use it. The map showed that there was another freeway running parallel to and a few miles from the one I used. There were many more probabilities, but when I finally made my decision these became certainties concerning a short time in the future. In other words, the certainty in the fact of the indeterminacy of the real situation may last only for a few minutes or perhaps up to a few hours. As time is extended the indeterminacy increases. As the indeterminacy increases, the probability that something will happen which now can be named “coincidence” increases. Any unexpected event that does not follow the pattern of certainty that one is laying on the future one tends to call a “coincidence.” Coincidence Control, then, is merely a hindsight name for that which one chooses to call a coincidence out of all events going on. One’s survival mechanisms in his biocomputer tend to select certain events as if they are the ones that determine his survival or non-survival. Hence it is these systems which are paramount in selecting the patterns called “coincidence.” (On this topic, I recommend a book called The Rules of Chaos, Or Why Tomorrow Doesn’t Work,1 by Stephen Vizinczey.)
This view of coincidence as projection from a given biocomputer expresses only a part of the synchronicity of Jung. Jung’s synchronicity statement includes, then, psychic control of events, i.e., a certain amount of determination by a given individual of what will happen to him in the future. If he has an unconscious self-destructive aspect he may not survive the events that he creates. J. W. Dunne, in a book called An Experiment with Time,2 shows that one can detect real events that are going to happen a short time in the future. His theory expressed a parallel time track or a loop in time. Such events, according to Dunne, are not determined by the psyche but are perceived by the psyche; the determinants are beyond the self, resident in the total feedback system of which one’s self is only a small part.
Recently I encountered one such instance which is in agreement with Dunne but which can be interpreted by the Jungian or the Coincidence Control view as well. A friend of mine, B. M., who lives in a beach house on the Pacific Ocean, dreamed during the night that a dolphin came up on the beach in front of the house and was then pushed back into the sea by the children of the neighborhood. I arrived at his house that morning, he told me the dream at breakfast, and within two hours a dolphin came up on the beach and he, his wife, and the children participated in pushing it back into the sea.
This could have been an incidence of Coincidence Control, i.e., by his dream my friend was setting up the possibility of the coincidence that the real dolphin would arrive, directed by some form of mental telepathy or other means of control which our science does not yet know about. Or it could have been a causal event in the Jungian sense with a synchronicity of the dream material and of the actual event of the dolphin’s arrival on the beach. Or it could be interpreted, as many modern scientists would interpret it, as “merely a coincidence.”
I would prefer to say that the total field situation involved—of my expected arrival at his house, of his association in his mind of me and dolphins—had programmed the dream. He may have had dreams of dolphins many other nights without remembering those dreams. Dolphins do beach themselves in Southern California and are pushed back to sea without much to-do unless they die and must be disposed of. Thus, in the fabric of probabilities one would have to find out how many people dream of dolphins beaching themselves and how many nights of the year and how many of these dreams are followed within, say, twenty-four to forty-eight hours by an actual beaching of dolphins along all the beaches of Southern California and possibly of the whole world. Until we had the results of this survey (and I’m afraid they would not be very accurate), until we had worked out a method of accurately reporting both the internal event (the dream) and the external event (the beaching), we would not have an experimental-science toehold on the connection between these types of events. I don’t know what the connection is, if any, other than that the patterns of the dream and the patterns of the event happen to match by some means we do not yet know. I hope that eventually man will be sufficiently advanced to begin to investigate such happenings with a more relaxed attitude toward them and without attempting to “prove” something by means of such correlations. I find such happenings exciting, but this does not prove that there is either mental telepathy or coincidence control.
I have often experienced a feeling of awe, of reverence, and of weirdness in the presence of dolphins. When dolphins begin to cooperate with one in a communication of information back and forth by whatever means is available to each side, one begins to feel that there is someone in that particular body who in an alien and far-out way is at least one’s peer if not superior. However, my scientific training says, “Do not allow your feelings of awe, of reverence, and of weirdness to be mistaken for the apperception of a truth. The work has just begun with these feelings; these feelings are your motivation to start an experimental series to find out what is going on and how it happens.” If I allowed science to be my God and dictate the truth to me from strictly intuitive unconscious sources, I would be making the same mistakes that many people have made in the past who refused to polish up and discipline their theories so that they were applicable in the experimental and experiential sphere. Sloppy thinking is not science. Science is the best thinking of which the human species is capable—ruthless, with no holds barred, at least in the province of the mind.
No, science is no illusion, and it may not be an illusion to suppose that we can get from anything else what science cannot give us. However, we must realize that we cannot today be dogmatic as to what science in the future will be. There are regions of mystery, regions of ignorance, regions which we have yet to penetrate in science. It would be an illusion to suppose that our present science is complete. Science, as far as I am concerned, is an open-ended system, a system of exploration, of processing data which makes sense, a logical system. And yet, in the future it may include regions which today we call illogical, irrational, psychotic, superstitious, occult, esoteric, religious, or what have you. The new frontiers, as we see them as frontiers, are developing in the inner sciences as well as in the other sciences. Those who have occult esoteric authority and try to dictate what is real may be on the right track. One of science’s jobs is separating one’s own projections into those which match those simulations which simulate best some reality inside or outside. There may be those who have tapped into omniscient sources of information who have attained states of mind, states of being, states of consciousness way beyond those of the ordinary human. I have been through such experiences and have felt, while in those states, that there are omniscient sources available to the human through his intuition, through his unconscious.
The only problem then becomes one of expression with an incomplete science, an incomplete language, an incomplete human vehicle. Coming back from such regions, one feels squeezed into the human frame, the human limitations, the human brain as a limited computer prejudiced and filled with pseudo-knowledge that blocks the transmission of True Knowledge. Any sage, any wise man, any guru that I have spoken to showed his humanity in many, many ways in the sense that he was not an error-free computer. Some of these people claim that God is Science of a more advanced form than any that we can know, and yet they have failed to express this in sufficiently cogent, succinct and understandable terms so that they are useful on the planetside trip. I find such people using all-too-human mechanisms of brainwashing, of human control of groups, and of creating “in-groups” to worship them and their knowledge. They have not gotten beyond God as the Group, or God as Myself, or God as Her/Him/It.
And yet there are those like Einstein and others who have gone to these regions and then come back and used all their available discipline to turn the inspirations and intuitions of these vast regions into something that will revise our science and make it advance into the future science that can approach more closely that which one knows exists. As Gregory Bateson, author of Steps to an Ecology of Mind,3 said in talking of a psychic who was demonstrating his powers, “We like to think it is not difficult.” Science is difficult; any discipline requires a degree of dedication, inner-directed work, after one receives intuitive jumps in understanding. No, science is not an illusion, but to derive by scientific methods that which will bear up under experiential and experimental testing by the self and others is a lot of hard work.
REFERENCES
1. Vizinczey, Stephen, The Rules of Chaos, Or Why Tomorrow Doesn’t Work, New York: Saturday Review Press, 1969.
2. Dunne, J.W., An Experiment with Time, New York, Macmillan, 1938.
3. Bateson, Gregory, Steps to an Ecology of Mind, San Francisco: Chandler Publishing, 1972.