Professor Taimni wrote that the theory of relativity apparently gave ''a new direction to our civilization'' and created problems that ''are a challenge'' to our current worldview and ways of thinking. In the ''scientific circles'' it is considered that if mathematics is used to prove something, then the question ''is finally settled'', and it can't be discussed. However, most such conclusions are not always based on proven assumptions, and this makes possible a mistake in ''the final conclusion.'' Often one does not take into account the fact that mathematical inference can then be correct if he accepts into account ''all factors'' concerning this issue, and if it is not, the conclusion may be incorrect ''or only partially correct.'' This should be borne in mind when considering the nature of space and time, as well as the Einstein's method used to solve this problem. He based his theory ''only on facts of the physical world'' and if there are other, more subtle worlds ''besides the physical'', (Tillett 1986, p. 936; Трефилов 1994, p. 237) and they exist in accordance with the occult, then his theory has no authority ''with respect to those worlds.'' Since his theory is based only on physical facts, it can be true, at best, ''only for purely physical phenomena.'' It can't be assumed that it reveals the nature of space and time ''in general'', because it is presented ''to the human mind'' functioning within the boundaries of ''the physical brain.'' In Taimni's opinion, ''The very fact that the concept of the time-space continuum'' given in his theory is too difficult for the human mind, indicates its limitations. In fact, its author simply tried to interpret ''imperfectly the shadows of some realities cast on the screen in a shadow play of the mind.'' (Taimni 1969, pp. 226-227, 334)
Taimni wrote that anyone who closely studied the nature of space and time could be convinced that the human mind is ''also a very important factor in this problem'', therefore, to understand the space and time, it is necessary to take into account this factor. And since the human mind is not only what is manifested through its physical brain, but has ''many degrees of subtlety and modes of expression,'' the entire human nature is ''really involved in the problem'' of space and time. And therefore only the one who ''dived'' into his consciousness and has ''unraveled'' his deepest secrets, having reached the source from which space and time come,[19] is really capable of saying what the true nature ''of these basic realities of the universe is.'' ''Who is more competent to pronounce a correct opinion about the nature of an orange,'' Taimni is asking, ''he who has merely scratched the rind or he who has peeled the orange and eaten it?'' (Taimni 1969, pp. 334-335)[20]
According to Emily Sellon and Renee Weber, anticipating the deductions of Einstein's relativity and field theory, as well as quantum mechanics, Blavatsky offered a universe in which ''billiard-ball atoms and push-pull forces were replaced by space, time, motion, and energy, yielding a picture of a dynamic universe far in advance of her time.'' (Sellon; Weber 1992, p. 326) She claimed, ''It is on the doctrine of the illusive nature of matter, and the infinite divisibility of the atom, that the whole science of Occultism is built.'' (Blavatsky 1888a, p. 520; Kuhn 1992, p. 261) In 1930, the famous physicist James Jeans (1877-1946) has performed an assumption:
The tendency of modern physics is to resolve the whole material universe into waves, and nothing but waves. These waves are of two kinds: bottled-up waves, which we call matter, and unbottled waves, which we call radiation or light. The process of annihilation of matter is merely that of unbottling imprisoned wave-energy and setting it free to travel through space. These concepts reduce the whole universe to a world of radiation, potential or existent, and it no longer seems surprising that the fundamental particles of which matter is built should exhibit many of the properties of waves. (Jeans 1931, p. 69)[21]
In the second half of Jeans' book The Mysterious Universe, physics and cosmology give place to spiritualism and mysticism:
The universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as the creator and governor of the realm of matter. (Jeans 1931, p. 137)[22]
New Paradigm
According to a religious studies scholar and philosopher Vladimir Trefilov, the modern Theosophists were among the first who attempted to create ''a new paradigm of thinking through the synthesis of scientific and non-scientific knowledge.'' (Трефилов 1994, p. 234) As professor of Buddhist studies and Buddhist Evgeny Torchinov said, ''Discussion between physicists, philosophers, psychologists, and scholars of religious studies in order to find the solutions of a problem of the general scientific paradigm change, the isomorphism of consciousness and physical world,[23] and even the ontology of consciousness in general could well take place, if don't resort to sticking labels like 'mysticism'.'' (Торчинов 2007) Professor Stanislav Grof, psychologist, wrote that Western science has raised matter to a status of the prime cause of Universe, reducing life, consciousness, and mind to the forms of its accidental products. Dominance in Western science a paradigm of Newton-Descartes became one of the causes of the emergence and development of the ''planetary crisis.'' (Grof 1998, Ch. 6)
In philosopher Julia Shabanova's opinion, the ''conceptual basis'' of the civilization of the future should be the ''post-materialistic'' scientific paradigm and ''ideological idealism.'' (Шабанова 2016, p. 197) A Russian cyberneticist Sergei Kurdyumov and philosopher Helena Knyazeva, in a book Laws of Evolution and Self-organization of Complex Systems, suggested that the ''paradigm of self-organization and non-linearity'' would become the basis of the new scientific paradigm, taking from the West ''the positive aspects of the tradition of analysis'', and from the East – ideas of the integrity, cyclicity, and the one law for Universe and man. (Князева; Курдюмов 1994, pp. 73, 223)
Eastern ideas about the universal coherence, the unity of everything in the world, and the cyclic flowing into each other of Non-Being and Being (unmanifested and manifested) can resonate with the synergetic models… We can assume that there is a kind of an origin environment, in which all other observable and studied environments have grown. Then all the environments, with which we are dealing in life and scientific experiment, appear as some fluctuations (disturbances), the visible to us manifestations (modifications) of this one substrate – the origin environment. (Князева; Курдюмов 1994, p. 57)[24]
According to a historian of religion Egil Asprem, an Indian scientist and engineer Edi Bilimoria was one of the most significant characters ''in the Theosophical discourse on science of the last decade and a half.'' In his work Mirages in Western Science Resolved by Occult Science he confirms the division into ''Western'' and ''occult'' science which took place already at the time of the formation of the Theosophical Society, and also ''conceptually'' updates the discussion of ''modern physics and cosmology.'' Playing back the well-known Theosophical ''rhetoric,'' Bilimoria suggests to move forward to ''a reconciliation and reuniting of the wise old parent, Occult Science, with its adolescent prodigal son, Western science.'' (Bilimoria 1997, p. v; Asprem 2013, p. 424)[25]
19
According to the occult science, space and time are the result of the manifestation of their archetypal principles, called ''Mahakasha'' and ''Mahakala'' respectively. (Bilimoria 1997, p. 146)
20
In Taimni's opinion, Einstein's theory does not imply the existence ''of super-physical worlds,'' ignores ''the existence of mind and consciousness as principles independent of the physical world,'' suggests that there are ''only three dimensions of space and one of time'' and does not take into account ''many other facts'' of reality that are ''part of the Occult Doctrine'' and were repeatedly tested ''by seers, occultists and mystics of all ages.'' (Taimni 1974, pp. 6-7) As Lopez claimed, ''To understand the nature of reality, one must achieve buddhahood.'' (Lopez 2009, p. 19)
21
Professor Taimni noted that this statement of Jeans fully corresponds to the occult notions that ''a foundation of the material universe is precisely a motion.'' (Taimni 1973, Ch. 18; Taimni 1974, p. 186)
22
''The spiritualist or mystical tendency is not new in physics. One finds it in Kepler, of course, and later in scientists from Crookes, Oliver Lodge, and James Jeans to Eddington and Milne.'' (Restivo 1985, p. 101)
23
According to Indian occultists, the manifested Universe is product of interaction of two primary Principles: ''Shiva, or Consciousness and Shakti, or Power.'' (Woodroffe 1973, p. 23; Bilimoria 1997, p. 133)
24
Fritjof Capra wrote in 1982, ''The parallels to Eastern mysticism are appearing not only in physics but also in biology, psychology and other sciences… A natural extension of the concepts of modern physics to other fields is provided by the framework of systems theory.'' (Capra 2010, p. 17)
25
In