Dalai lama science and buddhism
Quote by Dalai Lama XIV: “If scientific analysis were conclusively to dem...”
Dalai Lama on Buddhism not as a Religion, but as a spiritual guidence trough life (SRF Sternstunde)
Is Buddhism Scientific or Religious?
A recent Pioneer Works conversation about science and spirituality with physicist Alan Lightman, based on his immensely insightful and poetic book on the subject , reminded me of a different, older conversation contemplating the relationship between these two hallmarks of the human experience. In the early s, shortly after receiving the Nobel Peace Prize, the Dalai Lama sat down for a five-day dialogue with a group of ten Western scientists and one philosopher of mind, seeking a scientific perspective on what Buddhism calls the Three Poisons: greed, hatred, and delusion — the primary classes of emotion that cause us to harm ourselves and those around us. With an eye to the complementarity between Buddhism, which has been exploring the human mind for millennia, and Western science, whose neuroscience and psychology are barely a century and a half old, the Dalai Lama writes in the preface to the book:. Buddhism and science are not conflicting perspectives on the world, but rather differing approaches to the same end: seeking the truth. In Buddhist training, it is essential to investigate reality, and science offers its own ways to go about this investigation. While the purposes of science may differ from those of Buddhism, both ways of searching for truth expand our knowledge and understanding. Four millennia after the Buddha laid down his tenets of critical thinking, known as The Charter of Free Inquiry , the Dalai Lama points to the scientific method as our mightiest tool in the pursuit of truth, but also insists on applying it to science itself:.
The interaction between science and religion has a long and complex history. It is usually described as a hostile exchange. On one side is the discrediting of tradition, a science that taunts mystical or religious precepts. On the other side are fairly railroaded persecutions, often starring the Catholic church arrayed against scientific minds like Giordano Bruno or Galileo Galilei. Fortunately, at various times, meetings have taken place between the leading exponents of both trenches. Only in the last century did thinkers like Albert Einstein and Rabindranath Tagore speak not about what differentiates their worldviews, but about what could bring them together.
The following article is excerpted from one of the final talks in our online course, Buddhism for Beginners.
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Furthermore, with the advent of the new genetics, neuroscience's knowledge of the workings of biological organisms is now brought to the subtlest level of individual genes. This has resulted in unforeseen technological possibilities of even manipulating the very codes of life, thereby giving rise to the likelihood of creating entirely new realities for humanity as a whole. Today the question of science's interface with wider humanity is no longer a matter of academic interest alone; this question must assume a sense of urgency for all those who are concerned about the fate of human existence. I feel, therefore, that a dialogue between neuroscience and society could have profound benefits in that it may help deepen our basic understanding of what it means to be human and our responsibilities for the natural world we share with other sentient beings. I am glad to note that as part of this wider interface, there is a growing interest among some neuroscientists in engaging in deeper conversations with Buddhist contemplative disciplines. Although my own interest in science began as the curiosity of a restless young boy growing up in Tibet, gradually the colossal importance of science and technology for understanding the modern world dawned on me. Not only have I sought to grasp specific scientific ideas but have also attempted to explore the wider implications of the new advances in human knowledge and technological power brought about through science.
By Christopher Howse. He has certainly done that and, like the first winner, in , Mother Teresa of Calcutta, has also won the Nobel prize for peace. Indeed it had seemed possible that the Templeton Prize was losing its way a little, since last year it had gone to Lord Rees of Ludlow, better known as Sir Martin Rees, the astronomer. He is a brilliant and engaging man, and, unlike some of his dimmer contemporaries, bears no puerile animus against religions. But his acceptance speech for the prize hardly even nudged towards the spiritual. That, it seems to me, is almost all that Tibetan Buddhism consists in, since it does not believe in God or in what we take for reality. Theists believe in a God who is separate from the cosmos, while empirical science seems to be on something of a wild goose chase subatomically for evidence of a unifying theory.