Objectivist (materialistic, reductionist) science is hereby hoist upon a petard it has so secretly clutched to its breast that most scientists have never given it a second thought.
The ACT demonstrates how simple the alternative really is: just turn scientific cosmology inside out and you have a radically new nondual scientific cosmology.
Cosmologies are powerfully consequential.
We all have one.
To the extent that ours is received, assumed, or unconscious, to that extent we are out of touch with reality.
Being thus out of touch with reality, we are prone to violate ourselves, violate others, and violate the natural world.
Our contemporary scientific world view is based on a received, assumed, unconscious cosmology that would position us in a God-like situation entirely outside of a presumed "objective reality."
This is a species of "talking school"—presuming that one is in possession of a God-like realization without having done the typically most difficult and protracted self-transcending Yoga of actual realization—in other words, merely “talking the talk.”
This not only produces endless violation, it is itself a most fundamental violation.
The Anthropic Cosmological Timeline (ACT) summarized my decades of study and practice in contact with Yogicly realized nonduality (understood by many to be the highest form of realization).
The ACT redefines cosmology, including past, present, and future, in terms of such Yogicly realized nonduality—and, in the simplest scientific terms.
The ACT can thus create a fundamental shift: not only in how we conceive of our place in the cosmos, but also in how we conceive of what it is to be a human being, in terms of our past, our present, and our potential futures.
As far as science is concerned, the Yogicly realized nonduality upon which the ACT is based, is itself an ultimate (or Summa) paradigm.
Here is how Thomas Kuhn's fundamental criterion for a paradigm is met: Yoga is "experimental" in every case, and thus, Yogic nondual realization is itself a "concrete experimental result upon which a community of practice is established."
The ACT does not obviate the need for Yoga, rather, it provides a key to how science can be turned back into a spiritually lawful occupation—as one that serves spiritual practice rather than unconsciously presuming itself to represent a fulfillment of spiritual practice.
The ACT implies not only a new cosmology, but also a new epistemology and a new ontology, a new philosophy, a new theology, and a new psychology, a new history of humanity itself—all of which aim to be aligned with and by Yogic nondual realization.
Meanwhile, the mechanisms of nature remain sufficiently complex and beautiful to engage and distract many generations of scientists yet to come with conventional scientific investigation.
But for some few, the most intriguing question will be the nature of experience itself.
Here the ACT guides our thinking directly beyond the root of thinking to where the practice of Yoga bears its greatest fruit in nondual realization.