Guest guest Posted March 10, 2000 Report Share Posted March 10, 2000 >"Radha-Govinda Mandir" <govinda >"Radha-Govinda Mandir" <govinda >"Brin Davan" <vaidika1008 >Paper >Sat, 4 Mar 2000 20:58:47 -0600 > >Understanding the Krishna ‘s history. Part I. > >By Hare Krishna Das student of U A de C. > >The modern rationalist and scientific aproach of the Indology to Puranic >history confront many blocks. For example the supernatural acts form the >characters in vedic history. > >From firts indolgys like Willians Jones they have a strong prejudice againt >to miracles and other supernatural explanation. It is coming from >nineteenth century thinkers. They believes not only the hell but also >material heavens and demigods are dismessed as poetic inventions. But if >heavens are inventions, what can one say about there inhabitants, such >Indra? If Indra is also imaginary, then sow are we to understand the story >of lifhting of Goverdhan Hill? This must also be imaginary, and we are led >to an allegorical interpretation of Krishna’s pastimes. It is the case of >David Haberman in his paper "Shrines of the Mind"1 we will make few >observations suggesting that this hypothesis is no at all proven. We shall >not attempt an exhaustive treatment ot many arguments advanced by scholars, >since this would require a large book. Rather, we will make a few points. > >When we study a body of empirical evidence, we always evaluate it with our >limiting assumptions. In the end, the conclusions we derive from the >evidence a reflect the from our paradigm. If the assumptions change, even >though the evidence stays the same. Consider what might happen if all the >aviable evidence about the history of human experience to be studied no >trough nineteenth-century rationalism but by a new science in which >spiritual transformation of matter were considered a real possibility. The >result might be a completely different picture of the past from the one now >accepts by scholars. > >In other words there are ways to comprehend historical processes in nature. >How this is so can be graphical sensed if one performs the mental >experiment of looking the world from radically different perspective: For >example, we now find organisations of professional scientist who openly >study phenomena lying on the edge between physical science and the realms >of mysticism and paranormal. Examples are the International Association for >New Science (IANS) the Society for Scientific Exploration (SSE), the >Instate of Noetic Sciences (IONS), and International Society for study of >Subtle Energies and Energy Medicine (ISSSEEM). These all sponsor regular >scientific conferences. Some of the phenomena these groups study seem >similar to so called "mythical" phenomena so often reported in old >religious experiences. A synergetic interaction and these new scientific >organisations between scholars of history of religion might prove to be >valuable source of new insight for both groups of research2 . Sthepen >Bruade, a professor of philosophy at the University of Maryland, has argued >that many cases of alleged materialisation’s produced by spirit mediums are >backed up by solid empirical evidence that deserves serious study.3 If >materiliazitions produced by spiritualist might be factual, why not the >miracles and mystical powers by the saint Rishis and Bhagavan Sri Krisna? > ____ Quote Link to comment Share on other sites More sharing options...
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