In the introduction to his book "A Study of History" Arnold Toynbee grieves about the transformation in the organization of knowledge that took place during his lifetime -- from integrated comprehensive discourses to fragmentary periodical articles on limited and specialized topics. He has ventured to unify the history of mankind into an integrated analysis, but he also had to split the early civilizations into a dozen societies which he tried to synthesize in terms of gradual interactions among their kings and soldiers. Toynbee's complaint highlights the change in scholastic attitude that has taken place over the past nearly one century, the merits and demerits of which are, indeed, debatable. An orientalist, Idries Shah, in his book "The Sufis" lets out steam against the latest way of thinking in the following words:
"Modern science, however, instead of accepting the idea that experience was necessary in all branches of human thought, took the word in its sense of "experiment", in which the experimenter remains as far as possible outside the experiment."
The above splitting of the Urdu/Persian word `Tajurba' is also a classic example of the difference between a historian and a Sufi who is primarily concerned about how individuals feel. Obviously, Idries Shah, not being familiar with the esoteric morality or ethics of scientific research, has mistaken the "coolness" of scientific attitude as "coldness". Briefly, it can be stated that in scientific parlance truth becomes accuracy, honesty is called exactness, love is known as dedication and life is identified as growth or movement. The need to produce unbiased observations necessitates an attitude of temporary detachment, just as a judge can not afford to be emotional. Similarly, many opinions are not expressed simply for the fear of appearing partisan. The various postulates that one comes across in the study of modern science are not prophecies but compulsive assumptions that are necessary to accommodate a line of reasoning with observed facts. Only a qualified scientific mind would comprehend the burden this author is carrying due to the many approximations being presented in this book which, of course, are necessary for the purpose of this publication which seeks to expose the subtlety rather than the rigidity of existence. Yet, an attempt has been made to remain as unequivocal as possible. It may be worth mentioning here that during my stay in the United Kingdom I discovered that whereas in the better educated communities the words professionalism and glamour were understood to mean objectivity and attractiveness respectively, among the less educated they denoted deceptive antics and pornography in that order. In the language used in this book an attempt has been made to ensure that the same impressions are created on all readers by a given set of facts or words.
Idries Shah's objections do seem sustainable in the case of social sciences. In social research, one needs to feel the way the subjects of one's study feel without getting carried away by those feelings. An attempt to develop social theories by remote observation of people's actions and reactions usually results in the formation of oppressive regimes of thought which may eventually develop into rather messy situations such as the misuse of the developing knowledge of psychology in Communist and Nazi dictatorships and the frequent exploitation of religion in some parts of the world. Perhaps a lot of mutual contempt among cultures and religions is the result of barriers which disallow the sharing of experiences. Similarly, the current democratic norm of allowing `popular' representatives to frame national policies constitutes a means of bridging the gap between suspecting socio-political groups who think that they do not feel alike because their levels of affluence, lifestyles or ethnic attributes differ.
Even in basically identifiable cultures, one finds diverse sub-cultures based on the misunderstanding of its fundamental literature. Roomi's parables were intended to give hope to the desperate. The various anecdotes illustrate how one can recover from a seemingly hopeless situation by responding positively to an accidental turn in events and achieve astonishing success and glory. But unfortunately the noble message has been grossly misinterpreted resulting in the development of cults among his followers based on such common traits as procrastination, lust and opportunism. Similarly, the following verse of Iqbal has been exploited as the perverse justification for antisocial connivance in his homeland.
"Too he nadan chand kalion per qina'at kar gaia
Warna gulshan men elaj e tangi e daman bhi tha."
Translation:
How foolish of thee to be content with just a few buds,
While the blossoming garden had means of carrying much more.
The misinterpretation of wisdom is a glamorous vice that spreads like an invisible virus and causes social disasters of epidemic proportions. Hence it is imperative that while putting forward ideas with popular appeal a spade must be called a spade and nothing else; no matter what the risks in doing so.
Modern science owes much of its respectability to its adroitness in expressing the observation and understanding of natural phenomena or the rules of their occurrence in terms of precise mathematical expressions or formulas which can not be interpreted in more than one ways and whose validity can be tested or demonstrated by visible experiments that produce measurable and recordable results that, in turn, can be repeated in any part of the world by individuals who may or may not have any special training in the particular branch of science. Indeed, in some scholarly circles, a scientific achievement is not recognized as a `contribution' until it has been independently verified by others and unless a laboratory experiment based on it can be used for the instruction of students.
However, Science is not entirely averse to conceptual compromises if they can contribute to the achievement of positive results. One case in common knowledge is the square root of minus one known as the imaginary quantity which, in spite of having no physical significance in a perceptory sense, plays a key role in the solution of equations, the results of which can be verified by perceptory means. The negative quantities so often encountered in contemporary mathematics are, in a sense, a manifestation of the phenomenon of egocentricity or assuming the origin of the coordinate axes to be located at the central point of the event under investigation. If on the other hand, the origin of the coordinate axes is taken a convenient distance away, then it would be possible to operate in a totally positive environment or field or space or universe or whatever one elects to call it. Commendably enough, modern Computer Scientists and Engineers have managed to rise above the negativistic datum by taking five volts as the zero state and twelve volts as the unity state. The absolute zero of the temperature scale, which could be called thermal potential, has already been found: Could there be a limiting value of voltage i.e. electrical potential or charge also? In the case of all-positive charge system there would have to be a critical value which would have to be subtracted from both interacting charges. Thus a negative or positive product would be obtained indicating mutual attraction or repulsion.
It is also possible to develop a set of spatial coordinates which would always have positive values by joining the center of gravity of a regular tetrahedron with its four corners and extending the resultant lines. Space would thus be divided into four tetrahedral quadrants, each identified by a unique set of three coordinates. The negative sign would, indeed, continue to be used to denote reversal or subtraction.
Another example of compromise is the acceptance of multiple solutions to higher degree equations as the final answer rather than looking for the additional condition that would identify the unique solution, although the more discreet scientist is apt to make some sort of a symbolic or literal notation to reflect its provisionality. The physical universe is invariably three dimensional, and the solution of any problem in a two dimensional frame is tantamount to projection and dealing with shadows. Similarly, time as we usually visualize it is the measure of the angular movement of the earth on its axis; although Mathematics so far does not recognize angle as a dimension. The argument can be related to the Sufic concept of `La Makan' or a vacuous location at an infinite distance which can never be physically observed as anything but a point, and the angle subtended by any geometrical interval at that distance would constitute an infinitesimally small angle leading to the disappearance of time. Obviously, we need some tangible definitions of space and time before we could exercise any meaningful control over them.
The beneficial application of the great formulas of pure sciences falls, chiefly, within the purview of technology or engineering, which has produced so many amenities in modern life, and which is rightly or wrongly blamed for most of the latter's ills. However, the application of scientific formulas for achieving practical results requires five essential elements in addition to construction, namely computation, measurement, actuation, monitoring and control (or feed-back). A virtually fixed point of reference, and often a means of anchorage to a virtually fixed location are also necessary. The engineer, sometimes, simply utilizes the laws of nature by building necessary constraints. One must salute the great scientists and technologists who have explored and exploited the intricate formulas of nature for the benefit of mankind. The only remaining question is: How do the formulas get applied in nature at large without human intervention? How does the velocity get squared when the wind bends the bough?
It seems that even the prehistoric philosophers were convinced that in order to function stably within life sustaining limits, the Universe requires a supervisory system. Consequently, numerous models of the probable supervisory system were put forward in different parts of the world and came to be known as religions. The Greeks had a god for everything. Indian religious literature speaks of a million great souls (Mahan atman) who reside in the Himalayas and control every thing that happens in the world. Islamic traditions even give names of angels who are assigned the management of various worldly functions such as communication, arranging rains and crops, and taking lives etc. The mathematical concept of God is one of a universal origin. One simple example is the origin of a graph where the coordinate axes intersect. All the processes and equations exist at this point, but the values of all the variables and functions are zero. At the same time, no point in the system can be defined without reference to the origin. Hence the frequent references to God (Insha Allah) by those with a strong sense of religion. However, in most communities, closed institutions were formed which claimed to have access to the supervisory system and began to make demands on their respective communities that would place the former in an unreasonably comfortable and dominant position in relation to other fellow beings in return for solving their problems by communicating with the supervisory system. As time passed, it became obvious that many, or perhaps most, of these institutions were nothing more than facades to extort undue benefits, and their `miracles' were merely tricks and sleight of hand. On the other hand, the seemingly genuine ones were so tyrannically choosy in allowing new aspirants to join their circles of study, or the initiation rites and initial courses were so atrociously discouraging that very few would have the patience to pursue the discipline for long. So, failing to break the closely guarded circles, the more intelligent and resourceful group decided to find its own access to the universal supervisory system by identifying and tapping into its components or subsystems through the conduit of scientific investigation. Soon the scientific institution, by virtue of its ability to heal and comfort, itself became a power axis and conflict between the two became inevitable. Before long, the antagonism grew to such a large extent that the two contenders began to needlessly deny the virtual basis of existence of each other. The result was that the development of both was hindered and, perhaps, even disoriented. An interesting account of confrontations between the seekers of knowledge and policy makers of faith can be found in Hoodbhoy's "Muslims and Science". The modern educated man's ability to believe only selected parts of his own knowledge is indeed an achievement in the area of self-control which far exceeds the ancient mystic's ability to believe in the unknown.
Once we accept the existence of a supervisory system for the Universe and that things happen in this world according to a basic plan, it is possible to develop a coherent scenario spanning the past and future of life on Earth. Almost all religions agree that before the emergence of plant-animal life, the earth was dominated by some sort of spiritual life forms who possessed very little physical strength and ability in spite of great knowledge and cognitive powers. They designed and developed plant and then animal species through a process of organic evolution that culminated in the domination of the Earth by civilized mankind who possess much greater physical strength and ability than their originators. Whether or not that spiritual race exists today, we do not know as they are beyond our perception. Human civilizations have been working over the past four millennia or so and developed a new life-form in the shape of stationary and mobile machinery that possess even greater physical strength and ability. When the wheel was first invented, man used to push or pull a cart; now a man sits unnoticed in gigantic mobile mechanical devices that perform extraordinary feats. With the rapid development of computerized robots, a time may come when the world may appear to be entirely dominated by mechanical life with human beings invisible in the background controlling their destiny.
Could it be that space probes being launched towards other planets and solar systems are and would be used by spiritual beings to transport themselves? Until we find scientific proof of their existence, this would only be a thought.
In modern times there exists a third, secular school of thought. The secular thinker may be totally ignorant of science, and may even practice some religion whether or not he has studied it, but he is opposed to any role of religion except as one of many tolerable personal vices. Secularism seems to have arisen out of protest against the exploitation of the sentiments of honest faithfuls and the occasional show of intolerance and violence by the more faithful, and portrays a fundamental difference in attitudes. Whereas religion insists that human social conduct should be based on a sense of moral duty, secularism believes in the supremacy of law and assertion of rights. However, the universal charter of human rights is hardly a match for the eternal charter of human duties embodied in the Qur'an -- the culmination of human and Divine religious thought. In the secular system rights imply duties, but in the religious system duties generate rights which is a more positive way of ensuring equity and harmony. In a religious system one tries to acquire implements that would help to discharge one's duties and please others; in a secular system one tries to amass possessions that reinforce one's confidence and help in asserting one's rights by intimidating others. In some communities a compromise has been reached so that most of the strong and affluent citizens are only concerned with asserting their rights and making large profits, but they do not interfere with the activities of a religious group that considers its duty to help the weak and poor to survive. There are also those who assist others in asserting their rights for a price or share in their fortunes. There seems no reason why modern state management techniques can not be reconciled with religious doctrine and vice versa.
Before we move on to the study of the development of science and technology, the reader should be reminded of their humanitarian aspects. It is true that the invention and availability of firearms, originally intended for defense against aggressors, has made it possible for the physically and mentally weak to kill healthy, normal and even noble human beings. Similarly, making and printing pictures has become so easy that even imbeciles can produce glossy prints of artless pornography. Yet, inventions should not be looked upon as mere individual achievements of people which also made them famous and rich. There is a very significant social and communal aspect of inventions which have drastically changed the way people live and think. Moreover, the instantaneous and pervasive optimism and elation that must have engulfed communities is bound to have spurred them on to noble ideals. The thought can best be illustrated by examples.
Think of the time when eye-glasses were not invented and people with weak eye-sights lived a life of deprivation. The invention of spectacles must have reactivated tens of thousands of people as useful members of the community producing a completely new approach to life. This author has experienced cataract in both eyes and knows how ugly and distorted this world must appear to people in old age suffering from cataract. The relief one feels on regaining normal sight can hardly be described in words. The invention of the printing press was another landmark in the process of civilization. It made the arduous task of dissemination and acquisition of knowledge very easy and resulted in a phenomenal increase in literacy and education aided by such other innovations as paper and fountain pen. Similarly the invention of street lamps was a turning point in the lives of people at large. It not only made emergency traveling at night easier but also lit up the paths for night work and night entertainment. Combined with the invention of power-producing engines and work-facilitating machines, the concepts of productivity and leisure were completely revolutionized. The invention of photography and cinematography made it possible to preserve and propagate pictures with great precision and detail with immense educational value. Combined with radio and television broadcasting it also led to the development of the soft technology of impression synthesis which opened up new channels of consumption acceleration and money circulation. We can only understand how fortunate we are if we look at the world which did not, or does not, have what most of us in the relatively developed world regard as basic amenities.
