Spirituality and the
Scientific Temper
by A. K. Parimoo
From
time immemorial man has been striving to unravel the mystery of life; he has
beev very eager to know, for sure, if there is God and, if the answer is in the
affirmative, he would like to know what God is like. The inquisitive among men
want to be clear in their minds as to what the terms 'absolute' and 'infinite'
precisely signify. In fact, many questions such as these have been exercising
man's mind for ages. Since his intellect is limited, he cannot comprehend what
is the ever-lasting source of the energy that holds this universe-including the
stars, planets and galaxies in a state of equilibrium. He cannot fully explain
how and why the heavenly bodies, such as the planets rotate around their axis
and revolve in their orbits, precisely how these motions are possible at all. It
is not still known how much matter is consumed in the sun, that provides heat
and light to the globe, to produce the inexhaustible energy which sustains our
life. No doubt, the great scientist Newton discovered the law of gravitation as
a physical phenomenon, but beyond this he could say nothing about the ultimate
cause of the universe. He could not explicate its 'grand design' of which
gravitation is only a small manifestation. There are innumerable other phenomena
that are still either unknown or unintelligible to man.
Man has made innumerable
compounds out of the120 elements available in Nature, but he has not been able
so far to create a single element. Realizing this limitation of man; scientists
have plainly acknowledged that "matter can neither be created nor destroyed
by any known chemical or mechanical means." Despite the great achievements
that science has to its credit, its limitations are manifold that cannot be
brushed aside. No scientific theory formulated to this day is flawless and
unchallengeable. The great Newton, who made a significant contribution to
calculus, a branch of Mathematics, could not say anything definitive about what
he understood by the term 'absolute zero'.
All that he could
postulate was the term 'limiting zero or O, which he made use of in finding
differential coefficients (dy/dx) of various trigonometric functions and
algebraic quantities. On the other hand, the great yogeshwar of the 14th
century, Lal Ded, has said something revealing and significant about the concept
of 'nothingness' in the Vaakh given here which is followed by mine English
translation:
goras prutchom
saasilatey,
Yath na kenh vannaan
tath kyah naav,
Pritchaan pritchanna
thachist lususas,
Kehn nata kenh-manza
kyah thaam draav
A thousand times did I
ask my guru:
"How do we perceive
that which hath no name?"
Making persistent
enquires, I got exhausted,
The pursuit brought
forth a positive result
What had seemed nothing
yielded something significant. From this verse, we infer that although Lal Ded
had no formal or technical knowlede of what 'Zero' stands for mathematically,
she makes a profound statement about the origin of life and this universe. It is
from 'Zero' or 'nothing' that a significant form emerged, which we perceive as
the vast universe comprehending great variety and multiplicity. The verse has
several over-tones conveying alternative meanings. It can thus also be
interpreted to mean that Lalla's contemplation of 'Zero' was rewarded with
spiritual knowledge consisting in something ineffable, that can only be
experienced but not precisely communicated. Isn't it remarkable too, that the
mighty 'mountain' of Mathematics, whose peak is yet beyond reach, stands on the
very foundation of the inconceivable 'Zero'?
It is to be conceded that
medical science has made great strides in the present century in as much as
vital organs such as the kidney and heart are successfully being transplanted
today.
Yet in no laboratory to
this date have medical scientists been able to 'manufacture' a vital or any
other organ of man or of any other creature. The truth is where all our
empirical knowledge ends, there surely the domain of spirituality begins. No one
can dispute the fact that scientists are still prowling on the outskirts of
Truth, that continues to elude them.
There is, however, an
interesting dimension to scientific and the spiritual. We may characterize this
as science-based spirituality. What is today known popularly as Kriya Yoga
provides a fine illustration of the synthesis in question. It is a simple
psycho- physiological method by which human blood is re-oxidized. By reoxidizing
his venous blood, the yogi is able to prevent the decay of his tissues (made up
of cells). It is being claimed that an advanced yogi, like Maha-avtar Babji,
transforms cells into energy. He can, at will, materialize and dematerilize at
any place. This has been an ancient yogic practice that Lord Krishna is believed
to have revived and taught Arjuna. Later, the knowledge of Kriya Yoga passed on
to Patanjili, the founder of the prevailing system of yoga in India. It has
evoked considerable scientific curiosity in America. Some American scientists
are engaged today in discovering the practical effects of non- breathing.
Investigations are on to see it non- breathing exercises can be prescribed for
achieving longevity and for preserving youth.
So we see that though
science and spirituality are distinct from each other, there is no inherent
conflict between them. It seems possible and is perhaps desirable too, to
integrate them to the extent possible, at least to make them function alongside
each other as complementary disciplines. Just as it is possible to humanize
science it is equally possible to give science a spiritual basis. There are
definite signs of the initial moves being made in this direction in some of the
western countries like America.
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