Higher dimensional science
Consciousness
and Superintelligence
Inverse
Evolution
Transmigration
and Karma
HIGHER DIMENSIONAL SCIENCE
A discussion of realms of experience and strategies of
investigation transcending the limits
of mechanistic science.
James D. Watson, codiscoverer of DNA,
once said of the mystery of life, "It is
very complex, but it can be explained by the laws of chemistry, by
random thermal motion. It's complicated;
there are many variables, but there's no doubt
it's that."(1)
He recalled that this conviction had
strongly motivated both himself and Francis
Crick during their pioneering research into the structure of DNA.
"We wouldn't have been doing it if
we hadn't believed that chemistry would explain it. Up to then people felt that chemistry wasn't ever
going to be enough, that you needed
religion to explain life. But even when I was in college I was
influenced by Linus Pauling's insistence
that you can explain life on the basis of
chemistry."(2)
His attitude toward religion is further
illuminated in the following statement:
"When I wrote the first edition of my text [The Molecular Biology
of the Gene]. I thought, I am rewriting
the Bible--actually going back and finding out what's up [our italics]."(3)
All in all, Watson's statements
represent the general drift of scientific
thought over the past several centuries--faith in explaining complex
phenomena (such as life, the origin of
species, the origin and structure of the universe, etc.) by simple, mathematically expressed
natural laws. Some scientists and
religionists have attempted to preserve some last role for God as the
guarantor of the laws of physics, but
this gives the laws of physics a status superior to that of God in the universe. With this
compromise the substance of the original
concept of the omnipotent God is completely eliminated, and one is left
with a meaningless empty shell.
Religions that have accepted this compromise should reevaluate their position. For his part, Watson maintains an unshakable
faith that physical explanation is always
possible. "On the level of DNA it [the physical explanation of life]
goes very well. On a more complicated
level, we're still trying to figure it out.
Embryology is much harder. And in neurobiology there are very few
insights. But some [scientists] will
have a moment when the light will come on . . . The problem of explaining consciousness in
biological terms is a tougher one, but
I'm sure it will fall out."(4)
Here the major shortcoming of modern
science is brought into clear focus. Watson
admits that fundamental aspects of living organisms have not been
completely explained by physical laws;
yet he insists that they can be and will be so
explained, ruling out in advance any nonmaterial, nonmechanistic
explanation. But is this really true?
Could it be that Watson's faith is ill-founded? All available evidence points clearly to the
possibility that the complex forms of
living organisms may never be explained by simple physical laws. One
could perhaps say that Shakespeare's
plays can be explained by the 26 letters of the
alphabet, but there is certainly more involved than that. In the same
way, scientists may say that life can be
explained by a genetic code embedded in
certain molecules, but as of yet this approach has failed to account for
the complexity of even the simplest life
forms. Just as no one has found any simple
set of laws that could allow a computer to transform the 26 letters of
the alphabet into a Hamlet or Macbeth,
so no scientist has shown how any set of
simple natural laws could transform a few basic molecular building
blocks of life into a single
self-reproducing cell. So perhaps just
as the fundamental laws of physics cannot be reduced any further, the material complexity we observe
in living organisms cannot be reduced
any further. A few freethinking scientists with the courage to challenge current preconceptions have taken this bold
step. Reviewing the conclusions of his
own investigations, prominent biologist Waiter M. Elsasser states that the complex biochemical forms of living organisms
are "of a primary and irreducible
type of natural order, on the same level as the more conventional laws
of nature."(5)
Absolute Complex Form
Having failed to reduce complex things
to simple principles, the scientist now
has two choices. First, he can simply stop, saying these things exist
but we can say nothing more about them.
Second, he can go forward by searching for
principles suitably complex to have generated the irreducible complexity
he observes. In other words, he must
consider the existence of an absolute complex
form. He might then inquire about the nature of this form and by what
route information is transmitted from
this source to produce the forms and structures
we see in the universe, such as living organisms. We need not have
any preconceptions about the nature of
this absolute complex form. From the
standpoint of logic, there are many possibilities that can be
considered. For example, let us consider
some alternative possibilities for an absolute
irreducible complex form containing information capable of generating
sequences of complex living organisms.
Imagine that in the ocean of the primordial earth an early amoeba was situated in a certain
fixed position and orientation. Imagine
also that in outer space a particular precisely defined pattern of cosmic rays was hurtling earthward. By the
natural course of events our
hypothetical cosmic rays would pass through the earth's atmosphere and
zap the genes of the amoeba in a
particular way, thus giving rise to a new and higher kind of organism (like a trilobite). In this scenario the particular pattern of
cosmic rays and the particular situation
of the amoeba represent a kind of absolute complex form containing information for the eventual production of a
higher organism. Here we have
deliberately chosen an unsatisfying example of what such an absolute complex form could be like. Once we have traced the
origin of the higher form of organism
back to the particular initial configuration of cosmic rays, we can go no further. We simply encounter a frustrating
intellectual dead end. Therefore let us
consider another possibility. Imagine
a more complete information source that originates simultaneously with the universe--a "cosmic computer"
with a read-only memory (ROM) containing data
for all the complex forms that are to be manifested. This proposal may
seem outlandish, but if physicists can
ask us to accept the hypothesis that the
entire universe pops out from the quantum vacuum, why can't a universal
computer pop out along with it?
Astronomers Sir Fred Hoyle and Chandra Wickramasinghe have proposed something like this in their
book Evolution from Space. "So what
if our progenitor were an extremely complex silicon chip? One thing
looks right about this idea. It would
not be possible for an intelligence, however great. to generate carbonaceous life (life based on
carbon compounds] without performing an
immense amount of calculation."(6)
Actually, the idea of a cosmic computer is simply a graphic way of
breaking down the deeply ingrained
conception that fundamental principles must be reduced to simple natural laws. Most scientists are
obsessed with the idea of seeing natural
phenomena as a progression from simple to complex, whereas in reality it appears the opposite is true--anything
complex derives from something equally or
more complex. Therefore we could imagine that the cosmic computer, using
the information contained in its memory,
might build spaceships that would journey
to different planets, implant life forms in suitable environments, then
return periodically to genetically alter
them. In this way, varieties of organisms
could be sequentially produced.
We have proposed that even the structure
of a simple cell is of irreducible
complexity. So we could account for this complexity by having suitable
programs in our hypothetical cosmic
computer. But in contrast to our cosmic-ray example, these programs could be more than mere
arbitrary repositories of information. If
we envisage organisms as being computerlike automatons, with some, such
as humans, displaying a higher-order
behavior we call intelligent, could it not be
that the original cosmic computer might also possess the function of
intelligent behavior and decision
making! Here we begin to see how an original absolute information source might have interesting
features that would make us want to
study it in its own right.
Consciousness and Superintelligence
Now we come to another feature of
reality. We observe in ourselves a variety of
thoughts, feelings, emotions, and perceptions that go beyond the simple
ability of a machine to respond to
external stimuli by some sort of data processing. In other words, our ability to function in an
intelligent way is also accompanied by
the phenomenon of consciousness. Consciousness is real--we all have experience of it. Yet although the behavior
associated with consciousness is
quantifiable, consciousness itself remains unexplained by quantitative
methods. It cannot be accounted for by
physical laws. So what is it and where does it
come from?
We have been considering a cosmic
computer exhibiting a higher order of
intelligence as the original source of certain complex features of
the observable universe. This suggests a
beguiling idea--that this cosmic
intelligence could be something more than a lifeless machine. It could
possibly be a conscious superintelligent
being from which originates not only the
information that determines the forms of organisms but also the
consciousnesses that animate them.
This conception opens up some
interesting possibilities. If there were such an intelligent being, it would be capable of
communicating exact information through
means of its own choosing to those curious about ultimate questions such as the origin of living beings. And if it
were benevolent it might be willing to
do so.
This provides us with another possible
strategy for obtaining answers to
ultimate questions. The standard scientific strategy of assuming that
ultimate causes are simple and then
seeking such simple causes will certainly fail if the ultimate cause is irreducibly complex. But if
the ultimate cause is a benevolent
superconscious being, then the strategy of assuming that this is so and
seeking a process for coming in contact
with such a being may prove successful.
The obvious practical question is this: can we find explicit examples in
which information has been communicated
to human beings from an absolute intelligent
source, with the communicated information containing ways and means of
showing that it is bona fide? We propose
that the Vedic literatures of ancient India
provide one striking example of an internally verifiable body of
knowledge of this kind. The Vedic
literatures contain a general account of epistemology, the systematic analysis of the procedures for
acquiring knowledge, and they also
provide a thorough discussion of the nature and origin of the universe
and of the living organisms that inhabit
it. At this point we shall briefly discuss
some important features of the Vedic world view.
Inverse Evolution
The Vedas elaborately describe a complex
process of evolution proceeding from
subtle designs to the physical manifestation of these designs in
matter. According to this account, the
universal controller directly generates a primary subordinate controller who generates
secondary controllers by an asexual
process. These secondary controllers have the capacity for sexual
reproduction. not only to generate their
own kind but also to generate other species. They contain within their bodies design
information for varieties of organisms. This
information, which exists in seedlike subtle forms, originates in
the intelligence of the universal
controller, who transmits it to the subordinate
controllers (demigods). Finally the lesser controllers manifest this
design information in the forms of
varieties of species, which go on to reproduce
themselves. The Vedas, written thousands of years before Darwin's time,
thus contain the world's oldest account
of evolution. However, this Vedic process
reflects the original meaning of the word evolution, which refers to an unfolding of something existing in an
undeveloped form rather than the random
production of something entirely new by physical processes. The account of the origin of species given in
the Vedas is similar to Darwinian
evolution in that it involves physical descent from a common ancestor
and the appearance of new species by
sexual reproduction. The Vedic evolutionary concept differs from the Darwinian in that the common
ancestor is a superintelligent being,
not a single-celled creature. Also, the progression of descent is from more complex forms to simpler ones. It may
thus be called "inverse evolution,"
with some of the first steps occurring beyond the earth.
Even some modern scientists have
considered the idea of design information being
transmitted from a higher source. Robert Broom, who discovered some of
the the early australopithecus remains
in Africa, wrote. "The origin of species and of much of evolution appears to be due to some
organizing and partly intelligent
spiritual agency associated with the animal or plant, which controls its
life processes and tends to keep the
being more or less adapted to its environment.
But in addition to this there seem to be other spiritual agencies of a
much higher type which have been
responsible for what may be called greater
evolution. . . . These spiritual agencies appear to have worked by
directing from time to time the inferior
agencies which are associated with the animals
and plants."(7) Broom's idea, although not exactly parallel to the
Vedic concept, shares with it the notion
of higher directing intelligences.
Similar thoughts have been expressed by
Alfred Russell Wallace, who along with
Darwin is credited with the formulation of the theory of evolution by
natural selection. He wrote in The World
of Life, "If there is such an Infinite Being, and if . . . his will and purpose is the
increase of conscious beings, then we
can hardly be the first result of this purpose. We conclude, therefore,
that there are now in the universe
infinite grades of power, infinite grades of
knowledge and wisdom, infinite grades of influence of higher beings upon
lower. Holding this opinion, I have
suggested that this vast and wonderful universe, with its almost infinite variety of forms,
motions and reactions of parts upon
part, from suns and systems up to plant-life, animal-life and the human
living soul, has ever required and still
requires the continuous coordinated agency of
myriads of such intelligences."(8) Unlike the majority of scientists, Wallace
is prepared to accept that there is such
a thing as purpose in the universe. But his statement about "the
human living soul" shows he is
adhering to the standard Western conception that only human beings have souls. The Vedas, however,
teach that all living organisms have
souls and that in addition to the evolution of physical forms, there is a second evolutionary process involving the
transmigration of souls. The soul is
understood to be a unique indestructible unit of consciousness emanating from the universal conscious entity.
These individual units of consciousness
can be seen as identical in substance with the universal consciousness but much smaller in relative
size and power. The units of
consciousness within the bodies of all species are thus qualitatively identical with each other, yet
display a certain range of powers and
abilities based upon the particular characteristics of the physical forms they inhabit. To understand this principle we
can consider how a human driver can
manifest different abilities according to the type of vehicle he is riding in. On a bicycle, a human can achieve a
certain speed, but in a high-powered
sports car, the speed and power increase. In an airplane, the human can
fly and in a boat can cruise over water.
In the same way, the conscious selves
inhabiting different bodies manifest different powers and abilities,
although they are all essentially
identical. Transmigration and Karma
Transmigration requires procedures to
regulate the passage of the conscious self
from one body to another. According to the Vedas, this process is
carried out under higher laws of nature
known collectively as the law of karma. The
conscious selves within lower forms such as plants and animals
automatically progress until they reach
the human form. The progression from lower to higher forms corresponds to development from lower
to higher states of awareness. At this
point, one might ask why a supreme intelligent being would put a conscious entity, or soul, through the
experience of enduring birth and death in
different kinds of bodies. The answer depends upon appreciating a
fundamental aspect of the conscious
self--its freedom to desire as it pleases. The
constitutional position of every self is to knowingly and freely act in
harmony with the desires of the Supreme.
If a conscious entity misuses its free will to
act independently of the Supreme, then He accommodates this desire by
giving the entity a field of action in
the material universe. There it must endeavor for survival in an environment of competition and
conflict among millions of other beings
motivated by material desires like its own. These interactions among conscious beings are governed by a principle
of universal justice called karma, under
which their successes and failures, and happiness and distress, are awarded according to their actions in past
lives. Every conscious being is thus
personally responsible for its destiny.
The varieties of bodies the conscious
beings may enter exist for a dual
purpose--the fulfillment of particular desires to experience material
sensation, and gradual reformation of
desire from material to spiritual. To the degree that a being misuses its freedom and acts in such
a way as to harm itself or others, it
must endure correspondingly greater restrictions in its ability to act. The desire of God is that the soul return to
the spiritual level of existence. But by
its own choice the soul may remain in the material world. In life forms with consciousness less than human, the
living entity is fully controlled by
material laws. In the human form consciousness is evolved to the point
where one can see how the material
energy is being directed by the universal controller. This is the key to freedom, because at this
level one is able to make conscious
choices affecting his status. The law of karma strongly influences the
situation in which a person finds
himself, but it does not strictly determine his
future--there is latitude for free choice. The conscious being can
choose to disregard the will and purpose
of the universal controller and continue taking
birth again and again in the material world, perhaps regressing to less-than-human forms. Or he can desire to act
in harmony with this will and purpose
and thus become liberated from the cycle of birth and death and engage in spiritual sensory activities.
Spiritual sensory activities are
possible because sense perception is an
inherent function of the conscious self. A physical sense structure such
as the eye or ear is merely a mechanism
for channeling a certain type of sense data to
the perceiving self, known in Vedic writings as the jivatma. The brain
is an information-processing device that
is part of this sensory apparatus. The
senses and brain may therefore be considered an interface between the outside world and the conscious self
(jivatma). But this interface is actually a
limitation upon the original sensory capability of the jivatma, because
the material sense structures are
designed to register only certain material
phenomena. This limitation is necessary if the soul is to function
in forgetfulness of its spiritual nature
and independently of its connection with
God. It is always possible, however, for the soul to awaken its original
sensory capabilities and perceive God
directly. The Vedic literatures describe the
histories of the great devotees and sages who have achieved this state
of superconsciousness.
There are various levels of awareness
and activity possible within the limits of
the material senses. A person on the ordinary human level of
consciousness will be aware of only the
familiar material phenomena known to all of us. But beings with higher levels of awareness, including
those such as devas, or administrative
demigods, have access to deeper and more extensive aspects of material reality. For example an ordinary
person looking at a television program
sees only the forms of people on the screen. But an electrical engineer
may understand exactly how the images
are produced and have direct access to the
electronic equipment that generates these images. Just as the engineer
working at a television station operates
in a more sophisticated environment than the
person watching the television at home, there may exist in the universe
higher and lower dimensions of material
reality corresponding to different levels of
material perception. If there
is a supreme intelligent designer of the universe. He must exist in a dimension beyond the material time and space
that He generates and controls. The individual
soul, being completely spiritual, may also enter this dimension. At this highest level of consciousness the
senses of the jivatma become unimpeded
in their operation, and one can directly perceive the cause of all
causes. Scientists have been engaged for
centuries in a philosophical quest for an
ultimate unity underlying the variegated universe. Today this takes the
shape of the physicists' search for a
grand unified field theory to explain everything from subatomic particles to galactic clusters.
Such endeavors to find a unifying
material principle have, however, not been successful.
It might therefore be fruitful to
consider the unifying aspect of a supreme
conscious entity. To understand this unifying aspect we can draw a
parallel between the supreme conscious
entity and the qualitatively similar individual
conscious beings such as ourselves. Even as you are reading this
your consciousness is unifying different
aspects of reality--the magazine [or web
page], your self, the environment, your thoughts--into an single
integrated impression. Similarly, the
one universal conscious entity, sometimes known as the Supersoul, is the integrating principle
that ties the universe into a complete
whole. All pervasive consciousness is the distinct characteristic of the Supersoul, in contrast with the
infinitesimal living beings, whose
consciousness is extremely limited in scope. In the Brahma-samhita, a collection of hymns
from the Vedic literatures of ancient
India, the author describes how the universal conscious entity ties together all aspects of reality. "He is
an undifferentiated entity. . . . All
the universes exist in Him and He is present in His fullness in every
one of the atoms that are scattered
through out the universe. at one and the same time. Such is the primeval Lord whom I adore."
Everything, right down to the atom. is
the energy of the transcendental controlling intelligence, and is thus
unified. Most concepts of unity put
forward the idea of a oneness that underlies all phenomena and is devoid of qualities. But we
are suggesting that the ultimate oneness
is full of qualities, personality, and variegated form. Although our own intelligence can be applied to the forms and
patterns of matter and thus lead us to
certain conclusions about the existence of the universal controller, detailed knowledge about this supreme being and His
transcendental actions must be obtained
through another process. According to the Vedic account, the ultimate source of absolute information is providing
information for the design of organisms.
He is also providing information for the functional intelligence of living beings. enabling them to perform
complex activities. In addition, this
original being can provide information about Himself. The Vedas give an elaborate description of
how this absolute information is
disseminated. Essentially this knowledge is communicated via sound
vibration. The information is
communicated to the first living being in the universe, Brahma. And then it is passed down from one
spiritual teacher (guru) to another in a
chain of disciplic succession. The Vedic sounds are qualitatively
different from material sounds in that
they embody rather than simply represent knowledge.
His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada, the world's most renowned
Vedic scholar and himself one of the great spiritual masters in the
disciplic chain descending from Brahma,
states, "Before the creation the Lord was there, and therefore the words spoken by the Lord
are vibrations of transcendental sound.
There is a gulf of difference between the two qualities of sound, namely prakrta and aprakyta. The physicist can deal
only with the prakrta sound, or sound
vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions
cannot be understood by anyone within
the universe unless and until one is inspired by the vibration of
supernatural (aprakrta) sound, which
descends in the chain of disciplic succession."(9) A material sound is different from the object
it represents. For example, the word
water is different from the substance water, but Vedic sounds are
nondifferent from the spiritual
realities they represent. By receiving the Vedic sounds from the proper channel, the spiritual realities
embodied in them are directly
communicated to the receptive listener. The requirement is that one
receive the knowledge as heard and pass
it on without change. In this way the information remains perfect. At a certain point in
history the Vedic sound vibrations were
set into writing by the great sage Vyasadeva. These writings form a
standard body of knowledge, and the
teachings of spiritual masters can thus be examined to see if they conform to the Vedic texts
such as Bhagavad-gita. The ultimate goal
of knowledge is restoring the conscious self to its original position free of matter. In the conditioned
state, the conscious self attempts to
exercise its faculties apart from the Supreme, but in the liberated state the self is able to reciprocate on a direct
personal level with the supreme person.
Bhakti, or the science of devotional service, is the means for
cultivating this transcendental relationship.
The means for awakening this
relationship vary throughout history. In the
present age the Vedas recommend the chanting of mantras composed of the
names of God, particularly the Hare
Krsna mantra. The basic principle is that God is present in the sound of His name. When
consciousness is covered by material
conceptions, it cannot properly perceive the self or the Supreme. But
the spiritual energies contained within
the transcendental sound vibrations of the
Hare Krishna mantra have the power to remove the material coverings of
the self, thus awakening its original
spiritual consciousness and freeing it from the
karmic reactions that entangle it in the cycle of reincarnation. Scientists have long criticized religion
for proposing explanations that one can
believe or not believe but which cannot be reliably tested. But the
science of bhakti-yoga does have
practical methods for elevating sensory perception so that one can actually perceive everything that we
are discussing--the soul, the Supreme
Being, and the higher spiritual dimension.
At this point some might claim that such
experiences are available only to
special individuals and are therefore not really acceptable as
scientific. This charge can more accurately
be leveled at material science. Particle physicists with access to high-energy particle accelerators
may be able to confirm the existence of
certain subatomic particles, but the average person is not equipped to do so. On the other hand, everyone has the
potential to experience the spiritual
knowledge that can be gained through the science of bhakti-yoga. No special equipment is necessary.
The reason that not everyone is able to
immediately obtain direct perception of
nonmaterial phenomena is that there are necessary conditions for the
elevation of consciousness to work. This
is also true in science. For instance there was
an experiment performed by the renowned English physicist Henry
Cavendish (1731-1810), for determining
the gravitational constant. In this experiment, a dumbbell is suspended by a thin wire. Iron
balls of a certain mass are placed
opposite each end of the dumbbell, and by their influence the dumbbell
moves slightly. When the iron balls are
reversed, the dumbbell is moved in the
opposite direction. By calculation one can determine the gravitational
constant.
But if there is outside interference
from traffic, for example, there is no
possibility of getting an accurate reading. Extraneous influences must
therefore be carefully excluded from the
system. In spiritual science also, certain
factors must be excluded in order to get the desired results. There are
certain activities detrimental to higher
consciousness. These disturbing influences,
which according to the Vedas keep consciousness on the material
platform. are gambling, meat-eating,
illicit sex, and intoxication. A practitioner of bhakti-yoga therefore carefully avoids them.
So-called yoga societies that allow
their members to continue the above-mentioned habits cannot deliver real spiritual realization. The ultimate stage of bhakti-yoga is
understanding the activities of the supreme
conscious entity in the spiritual dimension. The most confidential
sections of the Vedic literatures
describe some of these activities. We have already spoken of the idea of higher dimensions of existence,
and we have indicated they become
accessible by the attainment of higher levels of consciousness. The
Vedic literatures reveal the existence
of a spiritual realm that is quite distinct
from this material universe and that in fact constitutes the major
portion of the total reality. The
Bhagavad-gita states, "Yet there is another unmanifest nature, which is eternal and is
transcendental to this manifested and
unmanifested matter. It is supreme and is never annihilated. When all
this world is annihilated, that part
remains as it is. That which the Vedantists describe as unmanifest and infallible, that which is
known as the supreme destination, that
place from which, having attained it, one never returns--that is My
supreme abode.
God does not create just the material
universe. He has His own transcendental
variegated realm in which He engages in pastimes for His own
satisfaction. God is the supreme enjoyer,
and innumerable spirit souls on the highest platform of consciousness live with Him and directly
associate with Him. They serve the Lord
constantly without selfish interests. The Lord reciprocates with them by
serving them in turn, and thus both the
Lord and His devotees experience varieties of
spiritual pleasure that far surpass any material pleasure. The nature of
these exchanges constitutes a science in
itself. In this magazine we have briefly
presented an alternative to the mechanistic
concept of the universe, a science based upon consciousness and
personality rather than atoms and the
void. W Heitler, a theoretical physicist at the
University of Zurich, says in his book Man and Science: "Belief in
a mechanistic universe is a modern
superstition. As probably happens in most cases of superstition, the belief is based on a more
or less extensive series of correct
facts, facts which are subsequently generalized without warrant, and
finally so distorted that they become
grotesque. . . . The 'witch superstition' cost
innumerable innocent women their lives, in the cruelest fashion. The
mechanistic superstition is more
dangerous. It leads to a general spiritual and moral drying-up, which can easily lead to physical
destruction. When once we have got to
the stage of seeing in man merely a complex machine, what does it matter
if we destroy him?"(10)
REFERENCES
1.
James D. Watson, "James D. Watson (Interview)," Omni, (May
1984), p. 77.
2.
James D. Watson, Omni, p. 118.
3.
James D. Watson, Omni, p. 77.
4.
James D. Watson, Omni, p. 118.
5.
Waiter M. Elsasser, "A Form of Logic Suited for Biology,"
Progress in
Theoretical Biology, Vol. 6 (1981), p. 57.
6.
Sir Fred Hoyle and Chandra Wickramasinghe, Evolution from Space (New
York:
Simon and Schuster, 1981), p. 139.
7.
Robert Broom, "Evolution--Is There Intelligence Behind It?"
South African
Journal of Science, Vol. 30 (October 1933), pp. 18-19.
8.
Alfred Russell Wallace, The World of Life (New York: Moffat, Yard, &
Co.,
1911), p. 431.
9.
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Srimad-Bhagavatam,
Canto Two, Volume One (Los Angeles: Bhaktivedanta Book Trust, 1977), p.
228.
10.
W. Heitler, Man and Science (New York: Basic Books, 1963), p. 97.
Copyright (c) 1984 by Bhaktivedanta Book
Trust, International
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