Their scienticism has not stopped them from wondering at the mysteries and mysterious. Instead it has further prodded them to explore the science of the apparent paradoxes. For this, they take recourse to the perennial wisdom expressed in the texts of Classical Indian Tradition as well as in Budhdhism. For they believe in intuitive philosophy where a moment reveals what ages toiled to express'. The uncharted path to such an occurrence, they believe, is through the over-mind consciousness and meditative way. Rohit Mehta. Sri Aurobindo, Krishnamurty and the Dalai Lama are the Budhdhas for them pointing fingers to the way.
Their other works include: Changing Course of Brahmaputra, Dalai Lama,the Change Initiator, Aphilosopher's Journey and The Collision of Culture. They are concurrently working on An Indian Book of Clinical Hypnosis and Experiments with Truth and Non-violence.

In the autumn of year 2001, we met His Holiness the Dalai Lama at Dharmashala. We presented him our recently published book, The Collision of Culture and discussed our plans to write a biographical work, Experiments with the Truth and Non- violence. We also asked him about his ongoing discussions with the Western philosophers and scientists. Mr. Tenzin Geyche, his personal secretary then presented us with the entire series of dialogues published as books. The books mainly covered time. space and consciousness. Browsing through the books, it appeared that 'East is East and West is West; the twain shall never meet. The scientific domain and the Western philosophy appeared to be remotely distant from the esoteric concepts of mind and consciousness in Tibetan Buddhism.
On second reflection, we wondered, Is it really so? Gautama Buddha advised to follow the path of reason. Certainly then, Buddhist precepts would yield to logic and logical positivism. Philosophy is the mother of all sciences. Since the philosophers do not wait for the empirical proofs, may be their vision jumps. centuries or millennia. But they may also have charted a course to arrive at their wisdom. We realized that in the meditative way of Mahayana and Vajrayana traditions as well as in the Raj-yoga of Patanjali, there is a way to get an intuitive glimpse of reconciliation.
In this study, we gratefully acknowledge the contributions of several friends and professors. D. V. Nene, Harshad Gandhi, Yogesh Goradia, Tushar Mehta, Satyavir Tyagi Gulal Patil and Ravi Kulkarni made useful suggestions. Prof. Pradip Bakshi found time on several of his trips across the continents to browse through the mss and help weed out chaff from the wheat. Profs. J. S. Bandukwala, A.C. Sharma, Kamalakar Dhake, Vijay Potbhare, Nitin Vyas, Ranjan Panda, Madhusudan Jani and P. Krishna provided important academic material.

This presentation examines the concepts of time, space, and consciousness through Modern Scientific Mode and through Tibetan Buddhist tradition as well as postulates of Patanjali in Classical Indian tradition. The thesis postulates a concept of additional Fifth Dimension to the universe, as "space-time-consciousness". At the onset there is an attempt to understand time, space and space-time through the empirical data as it obtains in the discipline of physics. It then explores altered states of consciousness meditation and alike- as a gateway to the fifth dimension. The approach is from the phenomenal to the spiritual. The validation is from the empirical and experiential data as well as epistemological concepts of Buddhist philosophy and Classical Indian philosophy.
The scientific revelations of last century have been spectacular. In each and every discipline of science, there is enormous generation of new data, leading to vast expansion of understanding. Thus our knowledge of the natural laws that govern the universe has made quantum strides. The mysteries of life have been unveiled: the life is synthesized in a test tube. We are now face to face with fundamental stuff of life since we have mapped out the genetic code. Cloning has happened: raising questions of enormous magnitude as to what exactly a being is. Let us leave aside the ethereal questions like the souls of the clones so that we have not to prove that the souls of the clones are separate or bonded. The clone is derived from the same stuff as the parent clone. Then, do we have an answer to the question: what will happen to the self of the remaining clone when the other one dies? If we were to accept only a materialistic explanation that "me is what I call myself' and there was nothing except the play of physics and biochemistry in the form of physicality of being, it will still leave such a question unanswered.