A forum for seekers of spiritual awakening through self-transcendence, irrespective of spiritual tradition, religious or non-religious background or affiliation.
.... Our goal is to walk with true spiritual seekers, and to provide encouragement along the path as these modern spiritual pilgrims quest for the holy modern grail --- a new state of consciousness and being ....
In The Varieties of Religious Experience, William James, one of the acknowledged "fathers" of modern psychology, distinguished between outer and inner religious faith. To him, "outer religion" was the province of rituals, sacraments, vestments and bells, while "inner religion" was a state of consciousness. In the true sense of the word, he viewed "inner religion" (from the Latin ligare, meaning to 'tie' or 'unite') as a state of natural, unitive and acceptive consciousness in which "religion comes to our rescue and takes our fate into her hands."
"There is a state of mind, known to religious men, but to no others," he observes, "in which the will to assert ourselves and hold our own has been displaced by a willingness to close our mouths and be as nothing in the folds and waterspouts of God."
"In this state of mind," he notes, "what we most dreaded has become the habitation of our safety and the hour of our moral death has turned into our spiritual birthday. The time for tension in our soul is over, and that of happy relaxation of calm deep breathing, of an eternal present, with no discordant future to be anxious about, has arrived. Fear is not held in abeyance as it is by mere morality, it is positively expunged and washed away."
"This enchantment," he points out, "coming as a gift when it does come - a gift or our organism, the physiologists will tell us, a gift of God's grace, the theologians say - is either there or not there for us, and there are persons who can no more become possessed by it than they can fall in love with a given woman by mere word or command."
"Religious feeling is thus an absolute addition to the Subject's range of life," he concludes. "It gives him a new sphere of power. When the outward battle is lost, and the outward world disowns him it redeems and vivifies an interior world which otherwise would be an empty waste." "There are plenty of men," he adds parenthetically, "in whose religious life this rapturousness is lacking. They are religious in the wider sense; yet in this acutest of all senses they are not so."
In answering the question of whether Buddhism and Christianity can remain relevant for the twenty-first century, panelists Lloyd Geering, a noted theologist and critic of Christian and Islamic fundamentalism, and Stephen Batchelor, a self-professed "secular or agnostic Buddhist," make the case that the twenty-first century is a "continuation" of both Christianity and Buddhism, together with the syncretism of Islam, Hinduism and Greek philosophy, each of which has influenced all others over the course of history.
"The future is in our hands," notes Batchelor. "Buddhism is just a concept. If Buddhists are able to revive and restore a vitality to its critical tradition of thinking, to find a way of engaging more directly with the contemporary issues of the world, then we can say that Buddhism could be relevant. If Buddhists do not rise to that challenge, then it probably won't."
In a somewhat ironic nod to Richard Dawkins, Geering observes, "Christianity might also hold us back. That is the problem of fundmentalism, whether Christian or Islamic," he notes. "It is, in fact, working against the aims (providing meaning and solutions for the twenty-first century) we have been talking about."
"All matter originates and exists only by virtue of a force. We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.
-- Max Planck --
"Buddhism has the characteristics of what would be expected in a cosmic religion for the future: it transcends a personal God, avoids dogma and theology; it covers both the natural and spiritual, and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity."
-- Albert Einstein --
The Dalai Lama and the late cosmologist, Carl Sagan
"When I speak with open-minded scientists and philosophers of science," the Dalai Lama observes in his book "The Universe in a Single Atom," "it is clear that they have a deeply nuanced understanding of science and a recognition of the limits of scientific knowledge. At the same time, there are many people, both scientists and non-scientists, who appear to believe that all aspects of reality must and will fall within the scope of science. The assumption is made that, as society progresses, science will continually reveal the falsehoods of our beliefs - particularly religious beliefs - so that an enlightened secular society can eventually emerge."
"In this view," he continues, "science is perceived as having disproved many of the claims of religion such as the existence of God, grace, and the eternal soul. And within this conceptual framework, anything that is not proven or affirmed by science is somehow either false or insignificant. Such views are effectively philosophical assumptions that reflect their holders' metaphysical prejudices. Just as we must avoid dogmatism in science, we must ensure that spirituality is free from the same limitations."
"Clearly," he concludes, "this (scientific) paradigm does not and cannot exhaust all aspects of reality, in particular the nature of human existence. In addition to the objective world of matter, which science is masterful at exploring, there exists the subjective world of feelings, emotions, thoughts, and the values and spiritual aspirations based on them."
"If we treat this realm as though it had no constitutive role in our understanding of reality," he cautions, "we lose the richness of our own existence and our understanding cannot be comprehensive. Reality," he points out, "including our own existence, is so much more complex than objective scientific materialism allows."
Indeed, as many scholars working at the leading edge of science - particularly those scientists investigating the phenomenon of consciousness itself - have pointed out, there seems to be a convergence of physics with the metaphysics of the world's great non-dualistic wisdom traditions (particulary with Buddhism and the Advaita Vedanta). The following videos serve as a wonderful introduction to this seemingly strange intersection of the worlds of cutting-edge science with traditional Buddhist philosophy and metaphysics.
Knowing scientifically, that the space within the atom is 99.999999999999% empty, that what "matter" does exist therein is more probabilistic than "real," and that even such probabilistic particles are fundamentally entangled with every other particle in the universe is bound to redefine our collective worldviews going forward.
The intriguing aspect of the "truths' discovered by modern Western scientific inquiry and technology, is that all of these principles were largely anticipated by millennia old Eastern wisdom insights. The question then becomes, one supposes, whether ancient traditions, like Buddhism, can (as Einstein observed) serve as the basis for building a truly "cosmic religion for the future." For, in these days, the future seems more imperiled than ever by outdated religious traditions and understandings - traditions and understandings that seem to conflict evermore directly with mankind's burgeoining scientific understanding.
There are very, very few individuals who permanently change the worldviews of large portions of mankind. In ancient times there was Lao-Tze, Krishna, Zoroaster, the Buddha, Jesus and Mohammed - all men who reconciled man with the world and the God or Being of their understanding. In modern times, perhaps only one man - Albert Einstein - has had such an effect, this time reconciling man with the universe itself.
And although Einstein was a scientist, and not an atheist but an agnostic at best, his spiritual life and views are a poignant reminder of how incomprehensible yet teasingly close is the evidence of some greater Being or entity, of which we may be a part. For Einstein a non-anthropomorphic God was evident in the profound simplicity and order of the universe itself, although he did not believe in life after death or a personal God that intervened in purely human affairs.
"I cannot," Einstein remarked, "believe in this concept of an anthropomorphic God who has the powers of interfering with these natural laws. As I said before, the most beautiful and most profound religious emotion that we can experience is the sensation of the mystical, and this mysticality is the power of all true science."
At a very deep level, as the above video demonstrates, Einstein held profound religious (in the sense of unitive) views, the most famous of which was that "God does not play dice with the universe." Yet, it was in his explanation of the illusory nature of our 'reality' itself, that Einstein was most prophetic - not just of the coming scientific understanding of reality, but of an awakening spirituality which questions the role of consciousness itself in forming and informing our world.
"A human being is a part of the whole called by us "the universe"," Einstein noted, "a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest - a kind of optical illusion of consciousness."
"This delusion is a kind of prison for us," he observed, "restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening the circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty."
According to Einstein's own credo, "What I Believe," originally written in 1930, he explains that "(t)he most beautiful emotion we can experience is the mysterious. It is," he observes, "the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead, a snuffed-out candle. To sense that behind anything that can be experienced there is something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness."
"In this sense, and in this sense only," he concludes, "I am a devoutly religious man."
Unitarianism - the faith of Emerson and Thoreau, Dickens and Coleridge, Jefferson and Adams - was the essential faith of the American Transcendentalists, and its legacy can be traced through the New Thought movement to elements of the New Age movement today.
"Religion," writes James Freeman Clarke in 'The Manual of Unitarian Belief', "may be defined as the worship and service of God. It is necessary," he observes, "because man is feeble, and needs Divine power to give him strength; he is ignorant, and needs Divine light to guide him; he is sinful, and needs Divine mercy to give him peace; he is mortal, and needs faith in things unseen and eternal to give him the hope of continued existence."
"That religion is natural to man," Clarke observes, "appears from the fact that in a higher or lower form it has been found among all races and nations, among civilized and savage people, on ancient and modern times."
"Natural religion," he points out, "is that which is awakened by the sight of the order and beauty of nature, of its adaptations to the use of living beings, of its variety and unity; leading the mind up to the conception of a Supreme Being, perfect in power, wisdom and goodness."
"Revealed religion," he notes, "consists of the revelations of Divine truth made to the souls of inspired men, thus producing lawgivers, prophets, and spiritual leaders of the human race.
"Saint Augustine," Emerson writes, "described the nature of God as a circle whose centre was everywhere and its circumference nowhere, We are all our lifetime reading the copious sense of this first of forms."
"Our life is an apprenticeship to the truth that around every circle another can be drawn; that there is no end in nature, but every end is a beginning; that there is always another dawn risen on midnoon, and under every deep a lower deep opens."
1. God's presence is made known in a myriad of ways. Religion should promote a free and responsible search for truth, meaning, communion and love.
2. Reason is a gift from God. Religion should embrace reason and its progeny, including the scientific enterprise which explores God's creation.
3. Free will is a gift from God. Religion should assist in the effort to find a path that exercises that gift in a responsible, constructive and ethical manner.
4. Conscious of the complexity of creation, of the limits of human understanding and of humanity's capacity for evil in the name of religion, we hold that humility, religious tolerance and freedom of conscience should be a central part of any religious experience.
5. Religious experience is most fulfilling in the context of a tradition. Our religious tradition is the Unitarian tradition, which emphasizes the importance of reason in religion, tolerance and the unity of God.
6. Revelation is ongoing. Religion should draw inspiration not only from its own tradition but from other religious traditions, philosophy and the arts. Although paying due regard for the hard lessons learned in the past and to the importance of religious tradition, religion should not be stagnant but should employ reason and religious experience to evolve in a constructive, enlightened and fulfilling way.
7. Conscious of the spiritual and material needs of our fellow men and women, the evil they may be subjected to and the tragedies they may endure, works of mercy and compassion should be a part of any religious experience.
The word "contemplate," meaning "to view with attention" is derived from the Latin 'con + templum' signifying "an open space for observation." Thus, the modern contemplative - like the near-enlightened Trappist monk, Thomas Merton - might be seen as the person whose mind provides him or her the open space for the observation of the realities of consciousness and being that exist beneath the external 'realities' of our common lives.
In his book, "Mystics and Zen Masters" (as well as in the attached video), Merton examines the depth and commonality of this open, contemplative experience, and discusses what the "ecumenism" of religions revealed by a common contemplative life has to offer as an aspiration for the non-contemplative.
"(G)enuine ecumenism," writes Merton, "requires the communication and sharing, not only of information about doctrines which are totally and irrevocably divergent, but also of religious intuitions and truths which may turn out to have something in common, beneath surface differences."
"Ecumenism," he observes, "seeks the inner and ultimate spiritual "ground" which underlies all articulated differences. A genuinely fruitful dialogue cannot be content with a polite diplomatic interest in other religions and their beliefs. It seeks a deeper level, on which religious traditions have always claimed to bear witness to a higher and more personal knowledge of God that that which is contained simply in exterior worship and formulated doctrines."
"In all religions," he notes, "we encoutner not only the claim to (divine) revelation in some form or other, but also the record of special experiences in which the absolute and final vailidity of that revelation is in some way attested."
"Furthermore," he points out, "in all religions it is more or less generally recognized that this profound "sapiential" experience, call it gnosis, contemplation, "mysticism," "prophecy," or what you will, represents the deepest and the most authentic fruit of the religion itself. All religions, then, seek a "summit" of holiness, of experience, of inner transformation to which their believers - or an elite of believers - aspire because they hope, so to speak, to incarnate in their own lives the highest values in which they believe.
In the following video, a letter which Merton addressed to one of his many correspondents is used to highlight the fruit of the gnostic consciousness that is experienced by the true contemplative - a higher consciousness which is available to us all, regardless of religious tradition.
In the attached videos, a panel of spiritual teachers and philosophers - from the 'dean' of comparative religious studies, Huston Smith, to noted Islamic scholar, Professor Sayed Nasr and author/film-maker, Peter Russell - discuss theology, mysticism and how the 'Perennial Philosophy' that underpins the world's great wisdom traditions may help us to cope with the existential problems that humanity faces today.
Professor Nasr traces the use of the term the 'Perennial Philosophy' back to the 16th Century, and from there to Leibniz and a host of later philosophical writers. Sayed calls the 'Perennial Philosophy' a body of "non-historical truths that has survived over the ages concerning the nature of reality, of the ultimate divine reality, of cosmic reality, and of microcosmic reality . . . and which (has) manifested . . . in various great religious traditions in all their suppletive aspect, whether it be the Vedanta, or Islamic philosophy, or Mahayana or neo-Confucian philosophy in China, or Augustinianism and Thomism in the West."
Yet, it was Aldous Huxley who popularized the term in the modern West, writing his master work "The Perennial Philosophy," in which he traces the development of this recurring theme back through the writings of mystics and saints from all the world's great traditions.
While Huxley's "The Perennial Philosophy" is a comprehensive commentary on the philosophical and mystic insights into the nature of mankind's reality, it was in an introduction to another book, "The Song of God," written by his friends, Christopher Isherwood and Swami Prabhavananda, where Huxley pithily summarized the 'Perennial Philosopy' in the following four points:
"At the core of the Perennial Philosophy," Huxley observes, "we find four fundamental doctrines.
First: the phenomenal world of matter and individualized consciousness - the world of things and animals and men and even gods - is the manifestation of a Divine Ground within which all partial realities have their beginning, and apart from which they would be non-existent.
Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.
Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
Fourth: man's life on earth has only one end and purpose: to identify himself with his eternal Self and so come to unitive knowledge of the Divine Ground."
Commenting on the development of the 'Perennial Philosophy,' author and film-maker, Peter Russell, notes that "(f)or the first time in history we have access to all the world's spiritual traditions. If you had been born 200 years ago," he points out, "you would just have access to those in your particular culture, and the only teachers you would have would be any wise people that happened to be in your community. That was it, and perhaps reading books, but even then the books would have been from your own particular culture."
"Now we have access to the world and all its spiritual traditions," he points out, noting "(t)hat is what is going to take us into our next evolutionary phase." The idea of such an evolutionary shift is supported by a host of writers and philosophers, from the Jesuit paleontologist, Telihard de Chardin to Huston Smith, to cutting edge spiritual teachers Ken Wilber and Andrew Cohen, who teaches what he calls "Evolutionary Enlightenment."
Professor Nasr points out that "it is a time to pay attention to what the 'Perennial Philosophy' says about the nature of reality, because surely the present understanding of the nature of reality (and) post-modernism is presenting us with with immense challenges to put it mildly."
"It is strange," he notes, "that now we have only a few years to live on the earth if we do not change our relationship to the environment, that what we have been saying all along (in the 'Perennial Philosophy') is now taken much more seriously with a lot of people.
Yet ironically, while not wishing to be an alarmist, Professor Nasr points out that "the ambience is such that it is now much easier not to talk about these matters than it was fifty years ago." Nevertheless, he notes, discussion of what our ultimate purpose is, seems more than ever necessary if we are to face and overcome the challenges we have brought upon ourselves, if we are going to continue to evolve as a viable species here on Earth.
"There is a very, very dire importance to understand what is the essence of religion," Radhanath Swami points out, in the attached lecture delivered at the Unitarian Church of Dallas Texas.
"In a very broad sense," says Radhanath, a teacher in the International Society of Krishna Consciousness, "(the essence of religion) is to transform our consciousness - from arrogance to humility, from vengeance to forgiveness, from greed to generosity, and, most of all it is meant to connect us to the love within us so that we can be instruments of compassion in everything we do."
"This is the universal principle of religion," Radhanath explains, "to absorb ourselves in the love of God and to be genuinely compassionate to all living beings."
"Wherever we find love of God that is broad and deep," he points out (quoting his own spiritual guru), "it induces us to be truly compassionate and make sacrifices for the welfare of others. That is where the truth is. That is real religion."
"It is not about being a Hindu or a Muslim," he notes, "or a Christian, or a Jew, or a Sikh, or a Jain, or a Zoroastrian or a Buddhist, it is about loving God. It is about connecting to that higher experience of love within our heart and being an instrument of compassion within this world. That is the essence (of the world's wisdom traditions), and that is the greatest need."
"The great problem of the modern age is to preserve the religious spirit, whilst getting rid of the superstitions and absurdities that deform it, and which are alike opposed to common sense."
-- Ernest Renan --
("Life of Jesus")
Whilst a religious belief that contradicts or ignores the realities science has uncovered regarding man, the world and the cosmos quickly becomes absurd, a sole reliance on science to inform us of these realities says nothing about our inner condition, or how we chart a path to contentment and a truly sustainable relationship with the Earth.
In a concise three-part video, below, Peter Russell, a fellow scholar at The Institute of Noetic Science, critiques the blind Western reliance on science and technology to shape our worldview, describing it as being arid and sterile in terms of providing satisfactory values and meaning.
What science has been unable to explain, as yet, he notes (as many others have) is the phenomenon of consciousness, a matter that has been the subject of Eastern inquiry for millenia. Developing our understanding and experience of 'consciousness' and 'being', he proposes, will move us along a path to sustainable happiness and inner peace."
"Western science has been remarkably successful in explaining the world around us," Russsell points out, "but it hasn't given us meaning. The world it describes is a dry, material world without any real purpose. And science has also given us an abundance of technologies which we use to satisfy many of our needs and desires. But, again, it hasn't given us values. It doesn't tell us the best way to use this incredible knowledge and power. It also hasn't really helped us to develop inwardly. If anything, it has reinforced our sense of self-centeredness."
"We are probably more full of ourselves today than we've ever been," he notes, observing that what we really need "is an integration of our scientific understanding of the world with the wisdom that is held in the world's spiritual traditions."
"The origins of consciousness may remain a mystery," he concedes, "but how to awaken our consciousness, how to free ourselves from disguised attitudes and values, to discover who and what we really are, is not a mystery. That is not a mystery. That is something that has been explored by spiritual teachers from around the world, people who have gone deep within their own minds and discovered the true nature of consciousness, and from that how to live with joy and love in their hearts. And that is what we need today. We need to rediscover that wisdom for ourselves."
In an extremely insightful preliminary to his video discussion with Father Thomas Keating, integral theorist and philosopher Ken Wilber looks at the differing perspectives humankind has on spirituality and religion, distinguishing the esoteric from the exoteric, and (broadly outlining his theory of “integral dynamics”) the pre-rational, rational and trans-rational religious worldviews.
“Part of what religion in its highest effort can do is help men and women move from the pre-rational forms of religion, to the rational forms, to the trans-rational,” he observes, noting that “(t)here is an enormous amount of evidence that it can do that.”
Nevertheless, Wilber notes that all of these forms of religion are equally valid for those holding such religious views. The difficulty, he points out, is convincing each group that they are not exclusively right, thereby creating a conversation that can integrate all three viewpoints, and allowing all three viewpoints to evolve.
“Those who look into spirituality or religion for more than an hour realize that there are at least two very different types of spirituality and religion," Wilber observes, "and there are many different ways to categorize them. Traditionally, they are referred to as esoteric and exoteric, the inner and outer forms. Another way of looking at it is that some of the forms of religion are clearly ‘pre-rational,’ ‘magic’ and ‘mythic.’ And, yet other forms are ‘trans-rational.’ They are deeply, deeply contemplative, and move beyond any ordinary categories of reason and logic, but not beneath it. They transcend and include reason. They are not anti-rational."
Wilber continues:
“So how, indeed, to get this kind of conversation going in the modern world is very difficult. Because if you look at some of the more dogmatic forms of religion . . . not that dogma is bad, it has it’s place . . . but if you look at these types that we are calling exoteric, or religion of myth and dogma, its arguably the cause of more human suffering and death than any other man-mad cause on the face of the planet.”
“And yet if you look at the great paths of liberation, those (are) contemplative paths that have claimed to show men and women a doorway in the deepest part of their own consciousness to that realm which is timeless and spaceless, and beyond death and pain and mortality.”
“So on the one hand we have religion causing the most human suffering imaginable, and on the other hand the only path out of human suffering that we know of. How to get that conversation going is extraordinarily difficult and yet there arguably is no more important conversation we can have.”
"Science without religion is lame,
religions without science is blind." Albert Einstein (1879-1955)
It has never been satisfactory for me to subscribe to a belief system that contradicts science (not a belief system restricted to the narrow limits of science, but not a system contradictory to science within those limits). As the Dalai Lama noted in his book, "The Universe In a Single Atom," if one's religious doctrines conflict with science, it is the doctrines that must be re-examined in light of scientific progress. Or, as Einstein observed, "Science without religion is lame, religion without science is blind."
Because of my own background (my father and mother were a nuclear scientist and Christian Scientist, respectively), and my own education (psychology/sociology, followed by a law degree), I also needed a spiritual or religious perspective that squared with the findings of both the so-called “soft” social sciences and was harmonious with the humanities.
Physics, psychology and metaphysics/theology are the leading disciplines in the sciences, social sciences and humanities, respectively. Fortunately, all three seem to point to the perhaps unacknowledged, but nonetheless undivided, ‘Wholeness’ of which our respective ‘realities’ are intricate and integral parts. I find this most reassuring, while I endeavour through practice to penetrate this Wholeness at greater depths and for longer duration until, … well, who knows until, really?
I was fortunate in growing up without a forced understanding of some anthropomorphic and punishing God-man "out there" somewhere, like the roof of the Sistine Chapel come to spiritual life. Yet growing up in a Western culture, this was the common-place "idea" (or so I understood it) of a superman-like God which I rapidly rejected.
On the wall of my bedroom, growing up, was a plaque setting out what is known as the "Scientific Statement of Being," by Christian Science founder, Mary Baker Eddy. It read:
"There is no life, truth, intelligence, nor substance in matter. All is infinite Mind and its infinite manifestation, for God is All-in-all. Spirit is immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God, and man is His image and likeness. Therefore man is not material; he is spiritual."
Obviously, this view had a large impact on my thinking. Yet I could not ascribe to the "matter is mortal error" dogma. I understood matter to be very 'real' indeed. Nor could I get behind the whole "spiritual healing" shtick. It seemed, and seems, to be a fixation with physical health and death - and, worse yet, a denial of science - which seemed rather besides the point, particularly with the rapid medical advances in the last 150 years.
Science, of course, does not have all the answers. Yet, as Richard Dawkins notes in one of his rote speeches (quoting J.B.S. Haldane), "The universe is not only queerer than we suupose; it is queerer than we can suppose." Yet science is plodding away, as it should (and as metaphysics should). The findings in quantum dynamics theory - that there is no 'reality' (per se) but only a quantum 'flux' or potential until there is an "observation" that crystallizes our 'reality' - seem both astounding and awe-inspiring. It appears, indeed, that perhaps "All is infinite mind."
In his book, "The Commanding Self," the late Sufi author, Idries Shah, wrote:
“People follow one creed or system after another, each one believed to provide the answer, the thing that will solve all problems. In the West, for instance, people followed religion and threw it up for ‘reason’; then they put all their money on industry and finally on technology. Until they run out of panaceas they are unlikely to cure this habit."
Of course, there are no panaceas that provide lasting satisfaction. What humanity needs is a synthesis of understanding between the three great branches of knowledge: science, social sciences and metaphysics. Fortunately, it seems like the leading edges of the principal disciplines of these branches are beginning to converge and point to a "Unity" in which we are all participants. Out of this convergence we will undoubtedly come to know more of this Unity or Wholeness.
This Unity was captured succinctly in the teahcings of one of the great Chassidic Rebbes ('Chassids,' or 'Hasssidics,' despite all appearances, are members of perhaps the most 'progressive' and certainly the most 'mystic' branch of the ancient Judaic religion):
"Einstein received acclaim for demonstrating that energy and matter arre the same thing. The scientist who demonstrates how all forces are one in a unified theory will receive greater acclaim. So, since we all agree that someone will eventualy establish this, why not accept it right now, and we'll call it G_d?"
Richard Dawkins, the noted biologist and critic of all things 'religious,' gave what has become a bit of a 'stump speech' (entitled "Queerer than We Can Suppose: The Strangeness of Science") on Ted.org several years ago. Dawkins - whom I would describe, having been one, as an "evangelical atheist" - along with Christopher Hitchins, is in the forefront of an all-too ideological battle against what comedian Bill Maher has called "religiousity."
While many "religious critics" have found Dawkins' pitch antithetical to their ideas and beliefs about God and the universe, I don't share that view. Dawkins is both an eminent scientist and influential social critic, but while many found Dawkins evolutionary critique of fundamentalist religious teaching challenging, I found it profoundly inspiring.
Perhaps the fundamental conflict that Dawkins and others have with "religion" or "God," per se, (Dawkins' formal religious critique is, after all, called "The God Delusion") consists of a definition of terms. Dawkins and Hitchins rail against an "anthropomorphic God" - i.e., a man-like God behind the universe somewhere, 'pulling the levers,' so-to-speak, like an eternal 'Wizard of Oz.'
While this anthropomorphic view may be a popular conception of what "God" is, or may be, it is an old and disavowed view which, nonetheless, continues to hold some capital with those who have not given much thought to what such metaphysical terms might mean. I suspect it is still informed somewhat by the iconic images on the ceiling of the Sistene Chapel. Nonetheless, it has been disavowed by most authorities, including the Vatican and the Pope, himself.
If one examines experiential religion - what the founding father of introspective psychology, William James, called "inner religion", as opposed to the "outer religion" of dogma, creeds, temples, vestries and incense - there is no inherent conflict with the evolutionary scientific perspective of Dawkins and Hitchins. Their choosing to oppose fundamentalist, outer and anthropomorphic theism with science is just that, a choice. Yet even the Vatican's chief astronomer has said that the 'Big Bang' is the most likely version of the Creation. And the current head of the Catholic Church, Pope Benedict, besides lifting the ex-communication of Galileo, has said that the debate between evolution and creationism is "an absurdity," pointing out that the two can co-exist.
A more informed debate would occur if there were agreement as to the terms and concepts being discussed. More's the pity since this does not appear to be likely even though such a debate would likely prove to be beneficial to both science and metaphysics. (A point made by Alan Wallace, an accomplished scientist and Buddhist practitioner, in a fascinating, if lengthy, "Google TechTalk.")
Rather than engaging in a debate with 'fundamentalist' religious types (and stereotypes) over the 'usefulness' or 'social harm' caused by organized religion, a more utilitarian debate informed by the works of modern theologists, philosophers and scientist, like the Jesuit paleontologist, Teihard de Chardin (that's right, a Jesuit paleontologist) or progressive spiritual leaders like Andrew Cohen, who teaches what he calls "Evolutionary Enlightenment," would add much good to both the public discourse and to science.
While we wait for such a debate, as an inwardly-focused yet not "outwardly religious" spiritual aspirant, I find Dawkins' lecture to be both immensely informative and profoundly inspiring. I suspect that many, if not most, seekers after authentic, inner religious experience who are at all informed about the wonders of evolution, relativity theory and the uncomprehendable (not 'incomprehensible') wonders of quantum mechanics, may find that Dawkin's "polemic" is both profound and, dare I say, spiritually uplifting.
The English pacifist and humanist, Aldous Huxley, wrote often and eloquently on spiritual awakening, self-transcendence and what he (and others) termed the "Perennial Philosophy". Huxley penned an entire volume titled "The Perennial Philosophy", in which he introduced the reader to some of the finest insights of teachers, mystics and explorers of the inner, esoteric core of the World's great religions and wisdom traditions.
Building on his storied family's roots in the introspective and quietististic Society of Friends, or Quakers, Huxley delved evermore deeply into the esoteric roots of all metaphysics and religion. While doing so he rubbed shoulders with many of the 20th century's deepest and most influential proponents of personal, social, religious and cultural change. In many ways, Huxley helped lay the groundwork for the questioning of the cultural norms and beliefs which would revolutionize (and globalize) the West's worldview in the latter half of the 20th century.
Of Huxley's many writings on the Perennial Philosophy - which is really the stripped-down core of the great wisdom traditions of all ages and continents - perhaps none more clearly set the Perennial Philosophy so clearly or succintly before the reader than the following excerpt from the Introduction to Bhagavad-Gita:: The Song of God that he wrote to his friend and fellow seeker Christopher Isherwood's translation (along with their mutual Vedantic teacher, Swami Prabhavananda) of the Bhagavad Gita, perhaps India's greatest contribution to humanity.
Huxley writes:
"At the core of the Perennial Philosophy we find four fundamental doctrines.
First: the phenomenal world of matter and of individualized consciousness - the world of things and animals and man and even gods - is the manifestation of a Divine Ground within which all partial realities have their being, and apart from which they would be non-existent.
Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.
Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
Fourth: man's life on earth has only one end and purpose: to identify himself with his eternal Self and so come to unitive knowledge of the Divine Ground."
Heady stuff for our times this . . . .and for all times!
, in which he introduced the reader to some of the finest insights of teachers, mystics and explorers of the inner, esoteric core of the World's great religions and wisdom traditions.
that he wrote to his friend and fellow seeker Christopher Isherwood's translation (along with their mutual Vedantic teacher, Swami Prabhavananda) of the