META PHYSICS

THE IMPLICATE ORDER
Bohm's explanation of reality involves an "implicate" and "explicate" order, with vague references to love, compassion, and other similar attributes that may lie beyond both the implicate and explicate. The implicate order is an ultimate physical substrate which underlies our present perception of reality. The reality that we perceive is what Bohm calls the explicate order. All order and variety, according to Bohm, are stored at all times in the implicate order in an enfolded or unmanifested state. Information continually unfolds or becomes manifest from the implicate order as the explicate order of our experience.

Of course any attempt to find harmony between the scientific world view and the mystic's vision will be incomplete unless we adjust the scientific world view through an interface with the many realities it fails to account for.

Bohm uses the example of the hologram to help explain his theory. A hologram is a photographic plate on which information is recorded as a series of density variations. Because holography is a method of lensless photography, the photographic plate appears as a meaningless pattern of swirls. When a coherent beam of light -- typically the laser -- interacts with the plate, the resultant emerging light is highly ordered and is perceived as an image in three dimensions. The image has depth and solidity, and by looking at it from different angles, one will see different sides of the image. Any part of the hologram will reproduce the whole image (although with less resolution). Bohm would say that the three-dimensional form of the image is enfolded or stored in the pattern of density variations on the hologram.
A further understanding of the nature of Bohm's implicate order is somewhat more difficult to grasp. In the transition from the classical description of physical objects to a quantum mechanical description, one is forced to use mutually incompatible descriptions. That is, to understand the behavior of electrons, it is necessary to describe them as point-like particles and extended waves. This concept of complementarity, devised in the 1920's by the physicist Niels Bohr, leads naturally to the thought that electrons, or their ultimate substrate, may not actually be fully describable in mathematical terms. Thus the ultimate physical reality may be an undefinable "something" which is only partially describable but not fully, because some of the partial descriptions will inevitably contradict each other. This is Bohm's idea regarding the nature of his implicate order.
Although Bohm accepts the reality of a whole containing distinguishable parts, he maintains that ultimately, reality at its most fundamental level is devoid of variety or individuality. Bohm believes that individuality is a temporal or illusory state of perception. According to his theory, although the parts appear to be distinct from the whole, in fact, because they "enfold" or include the whole, they are identical with the whole.
The intuitive basis behind this idea of wholeness is that when information is enfolded into a physical system, it tends to become distributed more or less uniformly throughout the system.
The hologram provides an easily understandable example. If portions of a hologram are blocked off, the resultant image remains basically the same. This, perhaps metaphorically, helps to illustrate the concept that the whole is present in each of its parts. Consider then a continuum in which all patterns ever manifested in any part of the continuum are represented equally in all parts. Loosely speaking, then one could say that the whole of the continuum in both space and time is present in any small part of the continuum. If we invoke the precedent of quantum mechanical indefinability, we could leap to the idea of a unified entity encompassing all space and time in which each part contains the whole and thus is identical to it. Because wholes are made up of parts, such an entity could not be fully described mathematically, although mathematical descriptions could be applied to the parts.
THOMPSON'S OBSERVATIONS
Although Bohm's theory of the implicate order is partially based on the standard methodology of physics, it is also apparent that it involves ideas that are not found in traditional science. Most of these ideas are clearly the influence of a preconceived notion of non-dualism.
Bohm's theory is sorely in need of a logical source of compassion which provides inspiration enabling finite beings to know the infinte. Ironically while Bohm emphatically states that it is not possible for unaided human thought to rise above the realm of manifest matter (explicate order) he proceeds to carry on a lengthy discussion about the unmanifest (implicate order). Although he speaks of compassion it is only in a vague reference to an abstract attribute. The logical necessity for an entity possesed of compassion is avoided by Bohm (although he almost admits the need). He retreats from this idea because the standard notions of a personal God are dualistic and thus undermine the sense that reality at the most fundamental plane is unified.
Bohm's idea that the parts of the implicate order actually include the whole is not fully supported by his physical examples alone. Indeed this is impossible to demonstrate mathematically. The part of the hologram is not fully representative of the whole. The part suffers from lack of resolution. It is qualitatively one but quantitatively different.
Bohm's account for the corruption in human society is also a short coming in an otherwise profound theory. The theory alleges that evil arises from the explicate order -- which is a contradiction of the basis of the theory which states that everything in the explicate order unfolds from the implicate order. This means that evil and human society at large or something at least resembling it must be originally present in the implicate order. But what would lead us to believe that an undifferentiated entity would store anything even remotely resembling human society? Or how could there be evil in or beyond the implicate order which is the source of love and compassion?
Bohm states that the totality of all things is timeless and unitary and therefore incapable of being changed. Later on he proposes that through collective human endeavor the state of arrairs can be changed. This is similar to the contradiction of advaita vedanta in which ultimate oneness is thought to be attained even though it is beyond time and forever uninfluenced by our actions.
These are some of the scientific and philosophical problems with the theory of the implicate order pointed out by Thompson. They are resolved by Thompson by replacing advaita vedanta with achintya bedhabedha.
ACHINTYA BHEDABHEDA
The history of philosophy bears evidence that neither the concepts of oneness (non-dualism) or difference (dualism) are adequate to fully describe the nature of being. Exclusive emphasis on oneness leads to the denial of the world and our very sense of self as an individual -- viewing them as illusion. Exclusive emphasis on difference divides reality, creating an unbridgeable gap between man and God. Both concepts at the same time seem necessary inasmuch as identity is a necessary demand of our reason while difference is an undeniable fact of our experience. Therefore a synthesis of the two can be seen as the goal of philosophy. In the theory of achintya bhedabheda, the concepts of both oneness and difference are transcended and reconciled in this higher synthesis, and thus they become associated aspects of an abiding unity in the Godhead.
The word achintya is central to the theory. It can be defined as the power to reconcile the impossible. Achintya is that which is inconceivable on account of the contradictory notions it involves, yet it can be appreciated through logical implication.
Achintya, inconceivable, is different from anirvacaniya, or indescribable, which is said to be the nature of transcendence in the non-dualistic school. Anirvacaniya involves the joining of the opposing concepts of reality and illusion, producing a canceling effect -- a negative effect. Achintya, on the other hand, signifies a marriage of opposite concepts leading to a more complete unity -- a positive effect.

Just as the eye cannot see the mind but can be in connection with it if the mind chooses to think about it, so similarly the finite can know about the infinite only by the grace of the infinite.

It may be helpful to draw upon a reference from Vedic literature. Actually, the example of the hologram is similar to an explanation of the basis of reality recorded in the Brahma Samhita. There we find a verse in which, ironically, Godhead has been described as personal and individual and Who, at the same time one with and different from His energies.

He is an undifferentiated entity as there is no distinction between potency and possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe at one and the same time. Such is the primeval Lord whom I adore. (Brahma Samhita 5.35)

In the material conception of form, the whole can be reduced to a mere juxtaposition of the parts. This makes the form secondary. In this verse the material conception of form is transcended. The supreme entity is fully present in all of the parts which make up the total reality and thus the supreme is one unified principle underlying all variegated manifestations. Yet He is personal and in this feature different from his parts or energies at the same time. The Brahma Samhita goes on to say that each of the parts of the Godhead's form are equal to each other and to the whole form as well. At the same time each of the parts remains a part. This is fundamental to the philosophical outlook of achintya bhedabheda. It allows for the eternal individuality of all things without the loss of oneness or harmony. It also allows for the possibility that man, even while possessed of limited mind and senses, can come to know about the nature of transcendence. The infinite, being so, can and does reveal Himself to the finite. Just as the eye can not see the mind but can be in connection with it if the mind chooses to think about it, so similarly the finite can know about the infinite by the grace of the infinite. The concept of non-dualism however allows for neither of these things.
In the Bhagavad Gita we find the following verse: (9.4)

By Me in My unmanifested form this entire universe is
pervaded. All beings are in Me, but I am not in them.

Although this is inconceivable -- achintya -- an example drawn from material nature may help us to understand this concept (logical implication). We cannot think of fire without the power of burning; similarly, we cannot think of the power of burning without fire. Both are identical. While fire is nothing but that which burns; the power of burning is but fire in action. Yet at the same time, fire and its burning power are not absolutely the same. If they were absolutely the same, there would be no need to warn our children that "fire burns." Rather it would be sufficient to say "fire." Furthermore, if they were the same, it would not be possible to neutralize the burning power in fire through medicine or mantra without causing fire to disappear altogether. In reality the fire is the energetic source of the energy which is the power to burn. From this example drawn from the world of our experience, we can deduce that the principle of simultaneous oneness and difference is all pervading, appearing even in material objects.
Just as there is neither absolute oneness nor absolute difference in the material example of fire and burning power, there is neither absolute oneness nor absolute difference between Godhead and His energies. Godhead consists of both the energetic and the energy, which are one and different. Godhead is also necessarily complete without His various emanations. This is absolute completeness. No matter how much energy He distributes, He remains the complete balance.
In this theory the personal form of God exists beyond material time in a trans-temporal state, There eternality and the passage of time are harmonized by the same principle of simultaneous oneness and variegatedness that applies to transcendental form. Thus within Godhead there may very well be something that resembles human society which could unfold as the explicate order.

The individual self is a minute particle of will or consciousness -- a sentient being -- endowed with a serving tendency. This self is transcendental to matter and qualitatively one with Godhead, while quantitatively different.

A personal, "human-like" Godhead replete with abode and paraphernalia is a perennial notion. In this conception the explicate order becomes in effect a perverted reflection of the ultimate reality existing in the transcendental realm. The reflection of that realm, appearing as the explicate order, amounts to the kingdom of God without God. It would be without God inasmuch as God, being the center of the ultimate reality, when expressed in reflected form no longer appears as the center. This produces illusion and the necessity for corruption. The basis of corruption is the misplaced sense of proprietorship resulting in the utterly false notions of "I" and "mine.
According to achintya bhedabheda,the individual self is a minute particle of will or consciousness -- a sentient being -- endowed with a serving tendency. This self is transcendental to matter and qualitatively one with Godhead, while quantitatively different. The inherent defect of smallness in size in the minute self in contrast to the quantitative superiority of Godhead makes the individual minute particle of consciousness prone to the influence of illusion. This is analogous to the example of the hologram in which only a portion of the holographic plate is illuminated with a coherent light source. The resultant image, although apparently complete, is slightly fuzzy and does not give the total three-dimensional view from all directions which one would observe when the entire holographic plate is illuminated.
Living in illusion, the atomic soul sees himself as separate from the Godhead. As a result of imperfect sense perception he is caused to make false distinctions such as good and bad, happiness and distress. The minute self can also live in an enlightened state in complete harmony with the Godhead by the latter's grace -- which is attracted by sincere petition or devotion. The very nature of devotion is that it is of another world, and for it to be devotion in the full sense, it must be engaged in for its own sake and nothing else. This act of devotion is the purified function of the inherent serving tendency of the self. It makes possible a communion with Godhead. In this communion the self becomes one in purpose with the one reality and eternally serves that reality with no sense of any separateness from Godhead. If we accept this theory then there is scope for action from within the explicate order, such as prayer or meditation, to have influence upon the whole. At least it would appear so, inasmuch as, in reality, the inspiration for such action has its origin in Godhead. Of course this idea is also found in varying degrees in many perennial theistic philosophies. It is perhaps most thoroughly dealt with, however, in the doctrine of achintya bhedabheda.
Although it is true that the human mind cannot possibly demonstrate the truth of this conception, this does not provide sufficient justification for rejecting the notion in favor of something more abstract, such as non-dualism. The fact is that any conception of the Godhead that is generated from the finite mind is subject to the same criticism. If we are limited to our mundane mind and senses for acquiring transcendental knowledge, then we may as well forego any speculation about transcendence and turn our attention exclusively to the manifest mundane world. The achintya bhedabheda theory of transcendence, however, at least allows for the possibility of the finite entity to approach the plane of transcendence through the acquisition of transcendental "grace." This conception provides for us something we can do in relation to Godhead (such as prayer or meditation) whereby our understanding can be enhanced. Alternatively, the non-dualistic approach really affords no method of approach.
Finally it must be emphasized that both the doctrines of non-dualism and achintya bhedabheda are quite extensive and impossible to deal with thoroughly in this short article. At least it should be clear that insistence on the non-dual conception of the ultimate reality creates problems for the theory of the implicate order. At the same time the theistic doctrine of inconceivable simultaneous oneness and difference at the very least deals with these problems adequately.