A Theory of Everything

Observations are one thing, but putting them together to make a coherent Theory of Everything is another. Regarding the latter, science has failed. Species struggle to exist and, arguably, evolve means to do so. But that says nothing about chemicals on their own strength becoming biological entities. With all the talk of biological evolution being the centerpiece of the puzzle of life, chemical evolution—the theory that chemicals evolve into biological entities—once a well-funded field of research, has gone broke. And on the other end of the spectrum, subjectivity—consciousness—remains very elusive, leaving a physicalist Theory of Everything with an explanatory gap that knows no bounds.

And for that matter, a physicalist worldview really has no justification for being at odds with religion as a made up meaning because in the physicalist worldview all meaning is made up and mere human convention—there is no actual right or wrong act or thought. Nor is there any real meaning to any sense of self-determination. Really, what is the point of debating with someone who “believes” that the outcome of the debate is already determined and there is nothing either side can do to change that?

Yes, modern science looks at the world and interprets what it finds. And so does the Bhagavatam, which in contrast to the dominant materialistic interpretation coming from science, finds purpose, will, meaningful action and rationality, atma, and Paramatma. Neither does the Bhagavatam rely only upon the senses for its conclusions derived from observation. Indeed, it teaches a method of stilling them that gives rise to experience unfettered by them, the experience of the experiencer. Go within or go without.

What is Consciousness?

Q. If one says that some form of soul exists beyond death, I ask what particles is that soul made of?

A. What particles is “red” made of? The “soul” is not something to believe in or not to believe in. “Soul” is a particular definition of consciousness/experience, which to date remains a great mystery to science.

By “red” I refer no to the photons, but to the “experience of red.” There is nothing in matter to account for such experience. Surely you are you familiar with the “Mary’s Room” thought experiment. Despite attempts to refute the argument in this thought experiment, experience itself remains the so called “hard problem” of consciousness. Why is there any experience at all, and what experiences or constitutes experience? Yes, consciousness does but what is consciousness? This is the mystery, the question, which some turn to Vedanta to experience the answer.
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