By Dalai Lama
Gallileo, Copernicus, Newton, Niels Bohr, Einstein. Their insights shook our conception of who we're and the place we stand on the earth and of their wake have left an uneasy co-existence: technology vs. faith, religion vs. empirical enquiry. that is the keeper of fact? that's the genuine route to figuring out reality?
After 40 years of analysis with many of the maximum medical minds in addition to a life of meditative, religious and philosophical examine, the Dalai Lama offers a super research of why either disciplines needs to be pursued so one can arrive at a whole photograph of the reality. technological know-how indicates us methods of examining the actual global, whereas spirituality is helping us take care of truth. however the severe of both is impoverishing. the idea that each one is reducible to topic and effort leaves out a big variety of human adventure: feelings, yearnings, compassion, tradition. while, preserving unexamined religious beliefs–beliefs which are contradicted by way of proof, common sense, and experience–can lock us into fundamentalist cages.
Through an exam of Darwinism and karma, quantum mechanics and philosophical perception into the character of truth, neurobiology and the research of awareness, the Dalai Lama attracts major parallels among contemplative and clinical exam of fact. “I think that spirituality and technology are complementary yet diversified investigative techniques with an analogous target of looking the truth,” His Holiness writes. “In this, there's a lot each one may well research from the opposite, and jointly they might give a contribution to increasing the horizon of human wisdom and wisdom.”
This breathtakingly own exam is a tribute to the Dalai Lama’s teachers–both of technological know-how and spirituality. The legacy of this publication is a imaginative and prescient of the area during which our various techniques to knowing ourselves, our universe and each other could be introduced jointly within the provider of humanity.
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Additional resources for The Universe in a Single Atom: The Convergence of Science and Spirituality
It is for this reason that they have become of such great interest to modern psychologists of religion from James onwards. However, to 24 Orientalism and Religion study pre-modern mystics (whether Buddhist, medieval Christian or Hindu) without reflecting upon the experiential bias of modern accounts of mysticism will result in an inevitable distortion of the material. The narrowly experiential approach occludes or suppresses other aspects of the phenomenon of the mystical that tend to be more important for these figures and the traditions to which they belong – for example, the ethical dimension of the mystical, the link between mysticism and the struggle for authority, or the extent to which the statements and activities of mystics may relate to issues of politics and social justice.
In this context ‘the mystical’, like the term religio, seems primarily to have been concerned with the secrecy of ritual practices performed by initiates of these movements. It is in a Christian context that the term comes to denote a spiritual (pneumatikos) hermeneutic of scripture and eventually (in the works of Pseudo-Dionysius) a way of ‘speaking about God’ – that is, a type of theology. Thus, pagan constructions of ‘the mystical’ become transformed once they are passed through the theological prism of Christianity.
It is interesting to note in this context that the association of religions such as Hinduism and Buddhism with mysticism and the stereotype of the navel-gazing, antisocial and otherworldly mystic has come to function as one of the most prevailing cultural representations of Indian religion and culture in the last few centuries. The privatization of mysticism, when coupled with the post-Enlightenment association of the mystical with the non-rational or the irrational, has also led to a characterization of ‘mystics’ as largely uninterested in or antithetical to social, ecclesiastical and political authority.