By R.Y. Deshpande
- what is it that shapes the course of the unfolding events?
- What is it that gives push to things? Is there some kind of freewill in the physical nature, giving rise to this "open"-ness?
- And even if there is that freewill in it, by what process does it bring about whatever it wills?
- In that eventuality, inconscient and insensitive matter would no more remain dumb and stupid and brutish. Or, is it that at the microscopic level there is freedom which gets robbed off in the gross physical?
- If so, again, by what kind of mechanism?
- The original word for indeterminacy or uncertainty in German actually means fuzziness. Can fuzziness have motivation or urge or freewill?
But then if it were there, it would be talking not only non-science but also non-philosophy. Nor in this situation would Fritjof Capra's Tao of Physics bear any meaning or sense. To speak of this fuzziness as freewill and connecting it with the dance of Shiva is either not to understand either, or it is simply a misplaced enthusiasm for mystical interpretation of the physical world. Whether it is physics or philosophy, perhaps we should go to the Upanishadic statement of Goethe wherein he asserts the primal reality as "ever changing and yet preserving itself, near and far and far and near, and so shaping and re-shaping itself." That primal reality indeed is the real source of authentic freewill and it is that which can provide the real push to things. Not in the lower nature but in the active functioning of the primal reality can the true meaning of time in manifestation be grasped. It will also remove from our mind the hundred dualisms that occupy it.
- First, he shows that there must be an original common impulse which explains the creation of all living species; this is his famous vital impulse (Elan vital).
- Second, the diversity resulting from evolution must be accounted for as well. If the original impulse is common to all life, then there must also be a principle of divergence and differentiation that explains evolution; this is Bergson's tendency theory.
- Third, the two main diverging tendencies that account for evolution can ultimately be identified as instinct on the one hand and intelligence on the other. Human knowledge results from the form and the structure of intelligence which consists precisely in an analytic, external, hence essentially practical and spatialised approach to the world. Unlike instinct, human intelligence is therefore unable to attain to the essence of life in its duration. The paradoxical situation of humanity must therefore be overcome.
- So, fourth, the effort of intuition what allows us to place ourselves back within the original creative impulse so as to overcome the numerous obstacles that stand in the way of true knowledge. The concept of vital impulse gives rise to the possibility of creativity entering into the otherwise mechanistic approach. Yet the vital impulse itself could become mechanistic, in which case the diversity one witnesses all around would remain unexplained. posted by Debashish on Fri 10 Nov 2006 09:39 AM PST Permanent Link