Hey Joyce are we into long posts?

[Guest guest]

Vedanta as the synthesis of Science and Religion

By Swami Ranganathananda, Ramakrishna Math:

Extracts (abridged)

 

The spirit of enquiry finds expression in any department of

scientific study in the gathering of relevant facts and their

rational interpretation. The practice of religion is nothing but a

ceaseless quest after the facts of the inner life. A dispassionate

study of these facts constitutes the science of religion which seeks

to unravel the mystery of our inner being- the lights that guide us

and the laws that mould us.

 

If 'man, the known', constituted of his body and its environing

world, is the subject of study of the natural sciences, 'man. the

unknown' is the subject of study of the science of religion. The

synthesis of both these sciences is the high function of philosophy

as understood in India. It is this function which Vedanta has

performed in this country (India), ever since the time of the

Upanishads. Exercising a pervasive and effective influence on our

national thought and culture, Vedanta has spared us not only the

fruitless opposition of reason to faith and vice versa, but also the

more dangerous manifestation of this opposition in the form of

intolerance, persecution, and suppression of opinion.

 

The need for a Vedantic approach to science and religion is

insistent today when both have shed their respective prejudices and

come closer to each other, imbued with the passion to serve man and

save his civilisation. It is only such a synthesis of philosophy

which blends in itself the flavour of the faith of religion and the

reason of science that can reconstruct modern man, by restoring to

him the integrity of his being and the unity

 

The 'Within' and the 'Without' of Nature

 

Explaining this Indian approach to religion and the cause of the

misunderstanding between science and religion, Swami Vivekananda

said:

 

"Religion deals with the truths of the metaphysical world, just as

chemistry and the other natural sciences deal with the truth of the

physical world. The book one must read to learn chemistry is the

book of (external) nature. The book from which to learn religion is

your own mind and heart. The sage is often ignorant of physical

science, because he reads the wrong book - the book within and the

scientist is too often is ignorant of religion, because he, too,

reads the wrong book - the book without".

 

The practice of religion is a ceaseless quest after the facts of a

man's inner life, at the innermost depth of which it finds the truth

of God, which it defines as infinite existence, infinite knowledge,

and infinite bliss, the Sat-Chit-Ananda Brahman it comes across, at

the intermediate depths, and all higher values which find expression

in man's ethical, moral, and aesthetic experiences. A dispassionate

study of these facts constitutes the science of religion, the

science of art of the spiritual life.

 

It is the eternal glory of Vedanta that the great thinkers of the

Upanishads grappled with these questions: What is this universe?

What is man? What is his destiny? Long ago they discovered that the

universe of experience consists of two broad categories, the

subjective and the objective. It is important to remember that this

idea is basic to an understanding of Vedanta and to an understanding

of whither science is going today. Now, when we apply this

classification to the whole universe, we get the corollary that

modern science is the study of only one of the two categories,

namely, the objective field. But modern science is also trying to

understand the subjective field.

 

Psychology is one such science. But Western psychology has suffered

from too great a dominance by psychology . By resorting to time and

space methodology, we get a knowledge of the 'without' of things,

but not of their 'within'. Much of psychology in the West is

behaviouristic psychology: it is a study of the human mind through

the study of human behaviour.

 

But Western psychologists have also tried to break from this kind of

limitation and have developed, through psycho-analysis, the

beginning of what is called depth psychology. This is just the

beginning of a great movement in modern psychology which, if

continued steadily and penetratingly, will bring it to the truth of

the real nature of man which Vedanta reached ages ago in India - the

eternal, undying Self of man, the Atman.

 

Vedanta and modern science are close to each other in spirit and

temper. They are close to each other in their objectives and in very

many of their conclusions as well. Even in the cosmology of the

physical universe, we find so many points of contact. The

fundamental position in the cosmology of both science and Vedanta is

what Swami Vivekananda calls the postulate of a self-evolving cause.

Vedanta says that there is one self-evolving cause, Brahman, behind

the universe. Science says that behind this universe there is one

self-evolving cause, the background material, in the words of

astronomer Fred Hoyle.

 

Both believe in the theory of a cosmic evolution. There are a number

of such similarities. The truths expounded in the Upanishads are

impersonal, Apauruseya, not deriving sanction from any person.

Scientific truths are similarly impersonal, objective, not deriving

sanction from any person. Because they are impersonal, they are

universal, and provide a clear insight into the nature of the world.

That is science.

 

When we study the development of science during the last hundred

years, we can trace the higher reaches of science slowly appearing

on the horizon, and trace also the slow emergence of a non-

materialistic outlook in science.

 

Modern Physics and Philosophical Reason

 

In countless ways, every department of physical science today is

extending the bounds of man's knowledge of fundamental unity behind

the manifold diversities of the universe. Physical science started

with the exploration of the mysteries of external nature; but at the

farthest end of this search, it finds itself face to face with the

mystery of man, of his mind and consciousness, the deepest mystery

of all.

 

The philosophies of the East, particularly the Vedanta of India,

including Buddhist thought, directly faced this mystery of man, more

than two thousand years ago, by initiating the exploration of the

internal world and carrying it through to its depths. And, today, we

witness a steady convergence of these two indirect and direct

approaches in the steady emergence of a common philosophy of the one

behind the many.

 

Physicists of the first quarter of the twentieth century, faced with

the challenge of the revolutionary discoveries of relativity and

quantum physics, turned into bold philosophical thinkers, initiating

the development of reason of physics into Buddhi or philosophical

Reason, by transforming it into a critique , not only of the

observed sense-data of the physical world, but also of man the

observer. Starting with Eddington, Jeans, Max Planck, Einstein,

Shrodinger, Niels Bohr, Heisenberg, and other great creators of

twentieth-century physics, this philosophical trend has grown

through the last five decades, culminating in The Tao of Physics of

Berkeley University Physics Professor, Dr.Fritjof Capra.

 

Concluding his Space, Time and Gravitation, Eddington hinted at the

emergence of the mystery of man from the study of the mystery of

physical nature:

 

"The theory of relativity has passed in review the whole subject-

matter of physics. It has unified the great laws which, by the

precision of their formulation and the exactness of their

application, have won the proud place in human knowledge which

physical science holds today. And yet, in regard to the nature of

things, this knowledge is only an empty shell- a form of symbols. It

is knowledge of structural form, and not knowledge of content. All

through the physical world runs that unknown content, which must

surely be the stuff of our consciousness.

 

Here is a hint of aspects deep within the world of physics, and yet

unattainable by the methods of physics. And, moreover, we have found

that, where science has progressed the farthest, the mind has but

regained from nature that which the mind has put into nature. We

have found a strange footprint on the shores of the unknown. We have

devised profound theories, one after another, to account for its

origin. At last, we have succeeded in reconstructing the creature

that made the footprint. And lo! It is our own."

 

Hints such as these, given by the earlier philosopher-scientists,

have developed into positive affirmations in Dr.Capra. The very

title of his book: `The Tao of Physics', is significant in this

connection, apart from the masterly and fascinating exposition he

gives, in the course of the book, of his main thesis that:

 

"the basic elements of the Eastern world-view are also those of the

world-view emerging from modern physics,"

 

and that:

 

"Eastern thought, and more generally, mystical thought, provide a

consistent and relevant philosophical background to the theories of

contemporary science."

 

Noting that, through the two centuries of association with the

philosophy of materialism and the contemporary reaction against the

ravages wrought by over-technology, the image of science in the eyes

of modern man has suffered much damage, Capra seeks to restore the

image of pure science as the discipline in the pursuit of truth and

human excellence, not in opposition but in tune with the spiritual

heritage of man, and more especially, of the spiritual heritage of

the East:

 

Capra writes:

 

"This book aims at improving the image of science by showing that

there is an essential harmony between the spirit of Eastern wisdom

and Western science. It attempts to suggest that modern physics goes

far beyond technology, that the way–or Tao-of physics can be a path

with a heart, a way to spiritual knowledge and self-realisation."

 

Echoing the voice of Vedanta and all mystical thought that the

fundamental search for reality takes man beyond the senses and the

sensory world of phenomena, Capra says:

 

"On this journey to the world of the infinitely small, the most

important step, from a philosophical point of view, was the first

one: the step into the world of atoms. Probing inside the atom and

investigating its structure, science transcended the limits of our

sensory imagination. From this point on, it could no longer rely

with absolute certainty on logic and common sense. Atomic physics

provided the scientists with the first glimpses of the essential

nature of things. Like the mystics, physicists were now dealing with

a non-sensory experience of reality and, like the mystics, they had

to face the paradoxical aspects of this experience. From then on,

therefore, the models and images of modern physics became akin to

those of Eastern philosophy."

 

Referring to the basic unity of the universe, as upheld in Eastern

mysticism and modern physics, Capra says:

 

"The most important characteristic of the Eastern world-view- one

could almost say the essence of it- is the awareness of the unity

and mutual interrelation of all things and events…. The Eastern

traditions constantly refer to this ultimate indivisible reality,

which manifests itself in all things, and of which all things are

parts. It is called Brahman in Hinduism, Dharmakaya in Buddhism, and

Tao in Taoism…"

 

"The basic oneness of the universe is not only the central

characteristic of the mystical experience, but is also one of the

most important revelations of modern physics. It becomes apparent at

the atomic level, and manifests itself more and more as one

penetrates deeper into matter, down into the realm of sub-atomic

particles. The unity of all things and events will be a recurring

theme throughout our comparison of modern physics and the Eastern

philosophy."

 

Both speak of reality as transcending space, time, and causality.

Referring to this kinship, Dr.Capra says:

 

"The space-time of relativistic physics is a similar timeless space

of a higher dimension. All events in it are interconnected, but the

connections are not causal. Particle interactions can be interpreted

in terms of cause and effect only when the space-time diagrams are

read in a definite direction, e.g., from the bottom to the top. When

they are taken as four dimensional patterns without any definite

direction of time attached to them, there is no `before' and

no `after', and thus no causation".

 

"Similarly, the Eastern mystics assert that, in transcending time,

they also transcend the world of cause and effect. Like our ordinary

notions of space and time, causation is an idea which is limited to

a certain experience of the world and has to be abandoned when this

experience is extended. In the words of Swami Vivekananda (Jnana

Yoga):

 

`Time, space, and causation are like the glass through which the

Absolute is seen. … In the Absolute there is neither time, space,

nor causation.' –Swami Vivekananda

 

Capra continues:

 

"The Eastern spiritual traditions show their followers various ways

of going beyond the ordinary experience of time and of freeing

themselves from the chain of cause and effect- from the bondage of

Karma, as the Hindus and Buddhists say. It has therefore been said

that Eastern mysticism is a liberation from time. The same may be

said of relativistic physics."

 

Again Capra says:

 

"Subsequent to the emergence of the field concept, physicists have

attempted to unify the various fields into a single fundamental

field which would incorporate all physical phenomena. Einstein, in

particular, spent the last years of his life searching for such a

unified field. The Brahman of the Hindus, like the Dharmakaya of the

Buddhists, and the Tao of the Taoists, can be seen, perhaps, as the

ultimate unified field, from which spring not only the phenomena

studied in physics, but all other phenomena as well"

 

"In the Eastern view, the reality underlying all phenomena is beyond

all forms and defies all description and specification. It is,

therefore, often said to be formless, empty, or void. But this

emptiness is not to be taken for mere nothingness. It is, on the

contrary, the essence of all forms and the source of all life. Thus

the Upanishads say (Chandogya Upanishad, 4-10-4):

 

`Brahman is life, Brahman is joy.

Brahman is the void. …

Joy ,verily, that is the same as the void.

The void, verily, that is the same as joy'".

 

Atomic physics is confronted with the problem of consciousness

through the datum of the `observer' or to use the new, and more

meaningful term coined by physicist John Wheeler, `participator.'

Accordingly, Dr.Capra says:

 

"In modern physics, the question of consciousness has arisen in

connection with the observation of atomic phenomena. Quantum theory

has made it clear that these phenomena can only be understood as

links in a chain of processes, the end of which lies in the

consciousness of the human observer. In the words of Eugene Wigner

(Symmetries and Reflections- Scientific Essays):

 

`It was not possible to formulate the laws (of quantum theory) in a

fully consistent way without reference to consciousness.' – Eugene

Wigner

 

Dr.Capra continues:

 

"The pragmatic formulation of quantum theory used by the scientists

in their work does not refer to their consciousness explicitly.

Wigner and other physicists have argued, however, that the explicit

inclusion of human consciousness may be an essential aspect of

future theories of matter."

 

"Such a development would open exciting possibilities for a direct

interaction between physics and Eastern mysticism. The understanding

of one's consciousness and its relation to the rest of the universe

is the starting point of all mystical experience. … If physicists

really want to include the nature of human consciousness in their

realm of research, a study of Eastern ideas may well provide them

with stimulating new viewpoints."

 

Referring to spiritual kinship between modern science and ancient

Vedanta, Swami Vivekananda said in his speech at the Parliament of

Religions held at Chicago in 1893:

 

"Manifestation, and not creation, is the word of science today, and

the Hindu is only glad that what he has been cherishing in his bosom

for ages is going to be taught in more forcible language, and with

further light, from the latest conclusions of science."

 

Confirming this view of Swami Vivekananda, that the physicist and

the mystic reach the truth of unity, though following different

approaches, Dr.Capra says:

 

"In contrast to the mystic, the physicist begins his inquiry into

the essential nature of things by studying the material world.

Penetrating into ever deeper realms of matter, he has become aware

of the essential unity of all things and events. More than that, he

has also learnt that he himself and his consciousness are an

integral part of this unity. Thus the mystic and the physicist

arrive at the same conclusion; one starting from the inner realm,

the other from the outer world. The harmony between their views

confirms the ancient Indian wisdom that Brahman, the ultimate

reality, is identical to Atman, the reality within."

 

Conclusion

 

Understood in this light, there is no conflict between science and

religion, between the physical sciences and the science of

spirituality. Both have the identical aim of discovering truth and

helping man to grow physically, mentally, and spiritually, and

achieve fulfilment. But each by itself is insufficient and helpless.

They have been tried separately with unsatisfactory results. The

older civilisations took guidance mostly from religion; their

achievements were partial and limited. Modern civilisation relies

solely on science; its achievements also have turned out to be

partial and limited.

 

The combination today, of the spiritual energies of these two

complementary disciplines in the life of man will produce fully

integrated human beings, and thus help to evolve a complete human

civilisation, for which the world is ripe and waiting. This is the

most outstanding contribution of Swami Vivekananda to human thought

today. This synthetic vision of his finds lucid expression in a

brief but comprehensive testament of his Vedantic conviction:

 

" Each soul is potentially divine.

 

The goal of life is to manifest this divinity within by controlling

nature, external (through physical sciences, technology, and socio-

political processes) and internal (through ethical, aesthetic, and

religious processes):

 

Do this either by work, or worship, or psychic control, or

philosophy-by one, or more, or all of these-and be free.

 

This is the whole of religion. Doctrines or dogmas or rituals or

books or temples or forms, are but secondary details." -Swami

Vivekananda

 

This science and technique for realising the true glory of man,

followed with scientific thoroughness and detachment by the sages of

the Upanishads, and revalidated by a succession of spiritual

experimenters down the ages from Buddha to Ramakrishna, is glowingly

revealed in one of the immortal verses of the Svetasvatara Upanishad:

 

"Hear, ye children of immortal bliss, even ye that reside in higher

spheres! I have found the Ancient One, who is beyond all darkness,

all delusion; knowing Him alone, you shall be saved from death over

again."

====================================

 

Namaste,Joyce,

 

This is just a hint, but how much band width do we have???? If its

ok by Harsha its ok by me, then there are those that get emails, in

countries where they pay for using. I thought that this was a group;

as you see I have no discussion or purport or commentary

here.........ONS..Tony.

[Guest guest]

< courtesy snip for those with bandwidth issues>

 

To cut to the essence of the article...

+++++++++++++++++++++++++++++

 

....Thus the Upanishads say (Chandogya Upanishad, 4-10-4):

 

`Brahman is life, Brahman is joy.

Brahman is the void. .

Joy ,verily, that is the same as the void.

The void, verily, that is the same as joy'".

 

 

....This science and technique for realising the true glory of man,

followed with scientific thoroughness and detachment by the sages of

the Upanishads, and revalidated by a succession of spiritual

experimenters down the ages from Buddha to Ramakrishna, is glowingly

revealed in one of the immortal verses of the Svetasvatara Upanishad:

 

"Hear, ye children of immortal bliss, even ye that reside in higher

spheres! I have found the Ancient One, who is beyond all darkness,

all delusion; knowing Him alone, you shall be saved from death over

again." ...

====================================

 

Namaste,Joyce,

 

This is just a hint, but how much band width do we have???? If its

ok by Harsha its ok by me, then there are those that get emails, in

countries where they pay for using. I thought that this was a group;

as you see I have no discussion or purport or commentary

here.........ONS..Tony.

++++++++++++++++++++++++++++++++++++++++++++

 

Namaste Tony:

 

Ah, but you do have a commentary, embedded in the very nature

of the length of your post :-) I try my best to post with hyperlinks to the

source and/or to my webpages, to avoid the bandwitdth issue.

The Chinmayanandaji posts were an exception since my only source

were the emails to me. I am sorry if my posts offended you.

 

May you discharge the pain which binds you to your anger.

 

Love,

 

Joyce

 

 

 

 

/join

 

 

 

 

"Love itself is the actual form of God."

 

Sri Ramana

 

In "Letters from Sri Ramanasramam" by Suri Nagamma

Links

[Guest guest]

, "Lady Joyce" <shaantih@c...>

wrote:

> < courtesy snip for those with bandwidth issues>

>

> To cut to the essence of the article...

> +++++++++++++++++++++++++++++

>

> ...Thus the Upanishads say (Chandogya Upanishad, 4-10-4):

>

> `Brahman is life, Brahman is joy.

> Brahman is the void. .

> Joy ,verily, that is the same as the void.

> The void, verily, that is the same as joy'".

>

>

> ...This science and technique for realising the true glory of man,

> followed with scientific thoroughness and detachment by the sages

of

> the Upanishads, and revalidated by a succession of spiritual

> experimenters down the ages from Buddha to Ramakrishna, is

glowingly

> revealed in one of the immortal verses of the Svetasvatara

Upanishad:

>

> "Hear, ye children of immortal bliss, even ye that reside in higher

> spheres! I have found the Ancient One, who is beyond all darkness,

> all delusion; knowing Him alone, you shall be saved from death over

> again." ...

> ====================================

>

> Namaste,Joyce,

>

> This is just a hint, but how much band width do we have???? If its

> ok by Harsha its ok by me, then there are those that get emails, in

> countries where they pay for using. I thought that this was a

group;

> as you see I have no discussion or purport or commentary

> here.........ONS..Tony.

> ++++++++++++++++++++++++++++++++++++++++++++

>

> Namaste Tony:

>

> Ah, but you do have a commentary, embedded in the very nature

> of the length of your post :-) I try my best to post with

hyperlinks to the

> source and/or to my webpages, to avoid the bandwitdth issue.

> The Chinmayanandaji posts were an exception since my only source

> were the emails to me. I am sorry if my posts offended you.

>

> May you discharge the pain which binds you to your anger.

>

> Love,

>

> Joyce

 

Namaste Joyce,

 

I'm not angry at all, what gave you that idea? ........ONS..Tony.

[Guest guest]

> Namaste Joyce,

>

> I'm not angry at all, what gave you that idea? ........ONS..Tony.

 

Glad to hear it.

Must be that sense of humor of yours again :-)

 

Love,

 

Joyce

 

 

 

 

 

 

 

 

 

 

>

>

>

>

> /join

>

>

>

>

>

> "Love itself is the actual form of God."

>

> Sri Ramana

>

> In "Letters from Sri Ramanasramam" by Suri Nagamma

> Links

>

>

>

>

>

>