Diese Präsentation wurde erfolgreich gemeldet.
Die SlideShare-Präsentation wird heruntergeladen. ×

Religion, spirituality & science ppt

Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Anzeige
Nächste SlideShare
Christianity ppt
Christianity ppt
Wird geladen in …3
×

Hier ansehen

1 von 23 Anzeige
Anzeige

Weitere Verwandte Inhalte

Diashows für Sie (20)

Ähnlich wie Religion, spirituality & science ppt (20)

Anzeige

Aktuellste (20)

Anzeige

Religion, spirituality & science ppt

  1. 1. Religion, Spirituality & Science
  2. 2. For science, "reality" is perceivable reality, while for spirituality, "reality" is ultimate reality.
  3. 3.  Rudyard Kipling has famously said, “East is east, and west is west, and never shall the twain meet.” Even today, human society remains polarized at large into the extremes of Religionists and Science- believers. Most people either believe in Religion as a given thing without questioning its ‘know-how’ with its ‘know-why’, or believe in Science with its ‘reductionistic, materialistic’ approach treating all that which cannot be perceived by the senses as falsehood, saying that only ‘Seeing is believing’.  However, with the coming of ‘New Physics’ in the last 6 decades or so, the prospects of the two extreme viewpoints, both seeking Truth, coalescing have become bright. What is emerging as ‘common ground’ between the two is Spirituality. It may be said that while Religion has lost its inner essence, which is Spirituality, Science is gradually beginning to discover its own mother-essence, which again is Spirituality.  What is emerging as common ground is ‘Quantum Consciousness’ aka ‘God’, which posits the unity of all being into something that is beyond the physical. A personal experience of the divine is what formed the very basis behind formation of Religions by spiritual teachers that came from time to time. Likewise, Spirituality is now being perceived as the ‘mother of all Science’, to be discerned within the true body-temple, within which the entire inner cosmos, along with its Creator, resides, and of which the physical sciences merely form the ‘tip of the iceberg’.  However, even this appears to be oversimplification due to the innate limitations of the human frame, bound as its Sutratma- soul string is to the bottom of the cosmic well. It needs a rope in order to exit this prisonhole, within which its soul perambulates continuously within the cycle of 8.4 mill. life-forms, bound by its karma. This rope can only be provided by a perfect Master, who Himself is not bound and knows the path to the True Divine, the pristine Home of the soul, where it needs to return.  Such a perfect Master alone can give the soul a contact with the Creative Power of the Cosmos- the inner Light & Sound, known as Naam, Holy Word, Kalma, Tao and so on, the rope of liberation. Religion, Spirituality & Science
  4. 4.  Religion and spirituality are two related yet distinct constructs associated with faith. Religion denotes "a set of beliefs concerning the cause, nature, and purpose of the universe, usually involving devotional and ritual observances and a moral code." In contrast, spirituality can be defined an experience of the "sacred." The major difference between religion and spirituality is one of believing versus being. Religion's focus is the content of one's belief and the outworking of that belief; spirituality's focus is the process of becoming more attuned to unworldly affairs. It's possible to be religious without being spiritual and spiritual without being religious.  Spirituality is the most natural thing there is; it is simply one’s own conscious-self recognizing that you are more than just a body, that you are a soul with infinite potential. However, people tend to think of spirituality as something very strange and mysterious. People in modern-day society have a lack of knowledge when it comes to non-material subjects and have a fear of being manipulated.  Spirituality scores over Religion in various ways: - Absence of dogma, instead, freedom to follow one’s own heart - Absence of fear, instead, being based on love - Absence of dependence, makes one independent - Instead of coercion of adhering to concepts such as heavens and hells, it speaks of the natural law based on Karma - Instead of merely speaking about truth, lets one discover it - Instead of creating barriers between people, it brings about unity between them; it brings about genuine peace within and without.  A religious person accepts a certain set of beliefs as true and observes a certain set of rituals. In contrast, spirituality is the fact of being spiritual and is usually evidenced by the act of doing spiritual things. Praying, meditating, reading Scripture, and giving to a charity are all things that a "spiritual" person might do. Spirituality is more abstract than religion. Religion usually promotes a creed and has a defined code of ethics; it is tangible. Spirituality exists in the nebulous realm of the indefinable. Because of this, an increasing number of people in postmodern Western culture view spirituality as good and religion as bad. Ambiguity is "in" today; dogmatism is "out." Religion & Spirituality
  5. 5.  Religion must be understood as a "cumulative tradition," i.e., as having gone through evolutionary stages. Anthropologically, it may have had its roots in animism (deification of the forces of nature) and magic. Biologically, Religion has been a survival mechanism for humanity. Sociologically, Religion has social origins as it enhances community feeling. Psychologically, Religion originates from our unconscious mind. Psychologically, Religion originates from our unconscious mind. Theologically, Religion springs from God. A modern view has it that Religion is a product of our brain chemistry.  Religion has 7 dimensions: 1. Myths: Sacred stories: (a) historical myths filled with hagiography and symbolism, and (b) purely symbolic myths. 2. Rituals: Activities that connect one with the sense of the sacred. 3. Experiences: Religious experiences of the sacred; a feeling of the numinous. 4. Doctrines: The philosophy or belief system. 5. Ethics: The moral codes of the group. 6. Social Aspect: The organizational form of the Religion, and 7. Material Forms: The sacred objects of the religion.  Religions invariably contain mythology. Ancient polytheistic religions are usually categorized under the heading of mythology. Religions of pre-industrial peoples or cultures in development are called "myths" in the anthropology of Religion. The term "myth" can be used pejoratively by both religious and non-religious people. By defining another person's religious stories and beliefs as mythology, one implies that they are less real or true than one's own religious stories and beliefs. Mythology is often thought of as other people's religions, and religion can be defined as mis-interpreted mythology.  In sociology, however, the term myth has a non-pejorative meaning. There, myth is defined as a story that is important for the group whether or not it is objectively or provably true. Examples include the death and resurrection of Jesus, which, to Christians, explains the means by which they are freed from sin and is also ostensibly a historical event. But from a mythological outlook, whether or not the event actually occurred is unimportant. Instead, the symbolism of the death of an old "life" and the start of a new "life" is what is most significant. Religious believers may or may not accept such symbolic interpretations. Religion
  6. 6.  Essentially, the term “Religion” (“re”+ “ligere”) means ‘to bind back’. The word “Yoga” (from the dhatu- root, “Yuj”) also means the same: re-integration of the presently separated ‘soul’ with its source, the ‘Oversoul’. There is another term in consideration: “Dharma”, which essentially seems to convey the meaning, “duty’ (as in ‘Bhagwad Geeta’), but in mundane terms, it pertains to the name of religious institution to which one belongs—whether Hindu, Moslem, Christian etc. However, if one were to realize that the essential duty of a human-being is to achieve self-realization (khud-shanasi) and God-realization (Khudaa-shanasi), then the term Dharma acquires the same meaning as Religion or Yoga.  In other words, these terms have a lofty, esoteric intent- sadly beyond the ken of the lay practitioner. “The pearls were not to be cast upon the swines.” Nevertheless, in order to convey something of worth to the people at large, the esoteric came to be presented as exoteric through the use of allegory. The ‘milk and fruit’ of the coconut thus came to be encased in a ‘hard shell’ that only a few could possibly break open. The Upanishads, hence, speak of two types of knowledge: “Para- vidya”, the esoteric pertaining to the ‘inner space’ inside the human body-temple (dubbed ‘Hari- mandir’ or ‘Nar-Narayani deha’), the realm of truth, and “Apara-vidya”, the exoteric pertaining to the ‘outer space’, the realm of the shadow of truth. The former pertains to the spiritual faculty of the human-being, while the latter is driven by the mind and its sensory organs that garner information from the outer world.  Religion must be understood as a "cumulative tradition," i.e., as having gone through evolutionary stages. Anthropologically, it may have had its roots in animism (deification of the forces of nature) and magic. Biologically, Religion has been a survival mechanism for humanity. Sociologically, Religion has social origins as it enhances community feeling. Psychologically, Religion originates from our unconscious mind. Psychologically, Religion originates from our unconscious mind. Theologically, Religion springs from God. A modern view has it that Religion is a product of our brain chemistry. Religion
  7. 7.  The Seven Dimensions of Religion are: 1. Myths: Sacred stories of two kinds: (a) historical myths filled with hagiography and symbolism and (b) purely symbolic myths. 2. Rituals: Activities (usually repeated) that connect one with the sense of the sacred. 3. Experiences: Religious experiences of the sacred; a feeling of the numinous. 4. Doctrines: The philosophy or belief system of the religion. 5. Ethics: The moral codes of the group. 6. Social Aspect: The organizational form of the religion, and 7. Material Forms: The sacred objects of the religion.  Religions invariably contain mythology. Ancient polytheistic religions are usually categorized under the heading of mythology. Religions of pre-industrial peoples, or cultures in development, are similarly called "myths" in the anthropology of religion. The term "myth" can be used pejoratively by both religious and non-religious people. By defining another person's religious stories and beliefs as mythology, one implies that they are less real or true than one's own religious stories and beliefs. Joseph Campbell has remarked, "Mythology is often thought of as other people's religions, and religion can be defined as mis-interpreted mythology."  In sociology, however, myth is defined non-pejoratively as a story that is important for the group whether or not it is objectively or provably true e.g. the death and resurrection of Jesus, which, to Christians, explains the means by which they are freed from sin and is also ostensibly a historical event. But from a mythological outlook, whether or not the event actually occurred is unimportant. Instead, the symbolism of the death of an old "life" and the start of a new "life" is what is most significant. Religious believers may or may not accept such symbolic interpretations.  A religion is an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence. Many religions have narratives, symbols, and sacred histories that aim to explain the meaning of life, the origin of life, or the Universe itself. From their beliefs about the cosmos and human nature, people may derive moral and ethical codes, religious laws or a preferred lifestyle. Religion
  8. 8.  Many religions may have organized behaviours, clergy, a definition of what constitutes adherence or membership, holy places, and scriptures. The practice of a religion may include rites and rituals, sermons, commemoration or veneration (of a deity, gods and goddesses), sacrifices, festivals, feasts, trances, baptisms, initiations, funerary services, matrimonial services, meditation, prayer, music, art, dance, public service, or other aspects of human culture.  The human quest for the divine is essentially driven by the realization of one’s own mortality. Since what transpires across the portals of this life is unknown, there is a lurking fear of death, which fuels a drive to seek out the ‘knowledge of the beyond’. One’s own Religion invariably provides the first level learning in this regard or may go on to study Religions other than one’s own. Instead, one may venture into the field of Spirituality, discovering it to be in the core of all Religions.  The founders of Religion gave out their teachings based on their own individual experiences. These teachings and practices were suitably tailor-made for the needs of the specific society during those times. However, as time progressed, after their departure, their followers institutionalized their teachings into a belief system or Religion in their name. Without the presence of a living Master’s power, these Religions have, thus, remained mere fossils of the time bygone. They have not been able to suitably modify themselves for the present day needs and mores of the society, nor adapted to the needs of different geographical locales to where they have spread.  Even the rudimentary presence of Religion, the human society would surely become unruly and disintegrate. Religion has been provided to all human-kind, across the board, as some sort of useful ‘free education’, though somewhat limited in its content, through one or the other Religion. For the worldly, religious cum social institutions, with set beliefs and rules of living, came to be established- the outer shell. This set of rites and rituals is known as ‘Karma-kaanda’ (or even ‘Paakhanda’), while within its shell lies ‘Adhyatma’ or Spirituality, the real milk and fruit, to which only a sincere seeker of truth could hope to attain if only he were able to reach the feet of a perfect Master. Religion
  9. 9.  The spiritual Masters have been clear regarding Truth. Guru Arjan Dev Ji Maharaj states that the Truth lies within the ‘home’ (i.e. one’s own body), and not in the outside. Those who foolishly look for it in the outer world shall surely be deluded. Sant Kabir Sahib bluntly declares that God resides not in the temples, mosques and churches built by human hands, nor in places of pilgrimage; He resides but within temples built by Himself, i.e. within each one of us. Closely examined, the outer places of worship are but a replica or model of the human-body itself.  Outer religious practices- such as charity, pilgrimage, ethical virtues, Samskaras- sacraments etc. can, at best, serve merely as preparatory exercises to Spirituality. The intention here is to think-speak- practice the good, while abjuring the bad, i.e., the making of an “Accha” (good) person; while Spirituality aims at making a “Saccha” (true) person. There is no doubt that while the former constitutes an “essential stepping-stone” to Spirituality; by itself, it is not an aspect of Spirituality per se, which lies beyond the duality of good and bad. If due caution is not exercised while doing good deeds, they too- like bad deeds- become karmically binding, leading to re-birth. Good deeds should be done selflessly without expectation of reward and should be ascribed to the divine/Guru.  Not having being understood properly, Religion has not served the human society well. In fact, most of the ills of the human society can be ascribed directly to Religion, which has only served, in practice, to divide it. Clearly, something better and higher is called for: Spirituality. Spirituality comprises the exclusive, esoteric knowledge, in which the exoteric practices of Religion essentially become redundant. Sadly, only a miniscule, unworldly type persons alone seek and benefit from it. This comprises the higher, divine knowledge that leads to liberation.  It is said that the difference between Religion and Spirituality is that while in Religion, we communicate with God, in Spirituality, God communicates with us! It is also said that while in Religion, we go by belief in someone else’s experience, in Spirituality, we go by our own. We ourselves have been described as spiritual being, undergoing a human experience. Spirituality
  10. 10.  From a rational standpoint, there are two aspects of genuine Spirituality to contend with: 1. Ishta or deity of choice that is the object of adoration and forms one’s spiritual destination, which ought to be one and only one, and 2. Sadhan or means whereby one may reach the same. As regards the choice of Ishta, one first needs to know the spiritual hierarchy of the entire macrocosmos. Logically, the only the very highest deity (the Supreme Lord) ought to form one’s deity of choice, much as in the court of the king, by bowing to the king, one automatically pays regards to the rest of the courtiers. This comprises the theoretical aspect of spiritual science.  The Sadhan to reach the Supreme Lord can only be provided by one who has Himself reached and merged with Him, and is authorized to take others to Him. He is known as a perfect Master, Sant- Satguru, or Murshid-e-Kamil. He provides a first-hand connection of the initiate with the divine creative power (inner Light and Sound, known as Naam, Kalma, Holy Word etc.) within the laboratory of one’s own body-temple, which when detached from the outer world and empowered through regular meditation, results in the journey of the soul into the inner worlds, during which the Master accompanies the initiate within, until his soul is united with the Oversoul or God. This is known as ‘Surat-Shabd Yoga’ (Yoga of Soul-Celestial Music), comprising experimental aspect of spiritual science.  There are several degrees of Spirituality available. The Yogas of the Yogis provide attractions of Riddhi-Siddhis, but remain limited to the very prison that jivas are presently confined in, and cannot show a way out. The higher class of Yogis—the Yogishwaras and Yogishwaranands also cannot rid the jiva of the karmically induced bondage of Chaurasi- the cycle of constant birth and death on earth in 8.4 mill. life-forms, for they themselves are bound to the triple Gunas or qualities in ‘Brahmand’- the grand triple region. The Sadhus, no doubt, lead to liberation in ‘Paar-Brahm’, but fail to provide complete contact with the Lord. It is the Sants, who alone can provide the jiva the gift of self- knowledge in ‘Sach Khand’ and the Param Sants take the jiva to merger with the ultimate, unmanifest form of the Supreme Lord, described only as an ‘Ocean of Love’. Spirituality
  11. 11.  How may we enter the Kingdom of God? With the help and guidance of one who has himself entered it and who can guide us there. If all of these physical sciences that belong to the realm of ‘Apara vidya’ and are studied and mastered on the plane of the senses, require the help of a teacher, the need of a teacher is still greater for spiritual science, ‘Para vidya’, knowledge of the beyond, which is an inner process far beyond the ken of the senses, to be studied in the depths of the mind and experimented with in the laboratory of the soul.  Spirituality/Yoga has body focus at its lowest level and spirit at the highest. Sadly, most people choose the former focus—for, after all, body, unlike spirit is ‘tangible’! Also, it is not sufficient to merely intellectualize or to read/recite holy scriptures—no doubt, the valuable records of inner experiences of Masters in Spirituality. As light comes from light, so does life come from life. Life impulse must be transmitted into the soul of the seeker to quicken it with real life, the life of the Spirit. Hence the need for a living Master. Only one who can open the inner vision and show us the Light of God, and make the inner ear hear the Voice of God—the Word—is the real Master.  Knowledge of the Self precedes the knowledge of God because it is the inner conscious Self which alone can know God—the All Consciousness. This is in consonance with the hidden laws of Nature, of which we have as yet no knowledge. This is the one common goal for all humanity. Man is the highest of all creation. If he does not attain his goal, he is lost. “What does it profit a man if he gains possession of the whole world and loses his own soul?”  Rather than the outer science that rests upon its validation on our imperfect outer faculties, the Spiritual science is validated by our hitherto dormant, perfect spiritual agencies of inner vision (known as Nirat) and of inner hearing (known as Surat), awakened by the grace of a perfect Master by opening of the Third or the Single Eye. This inner science perfectly fulfils all qualifications to be called a ‘Science’. Which is why it is considered to be the very ‘Mother of all Science’. This is a science with a true and eternal worth to jivas. Spirituality
  12. 12.  Presently, most of our attention is going outward into the world and outside the body. We are aware of the world and our body through the faculty of our attention. Our attention is drawn by the five senses into the world outside. We are pulled by our senses into the world of sight, sound, smell, taste, and touch. Through these senses we perceive the world. If we withdraw our senses to a point within us, known as the seat of our soul or awareness, located between and behind the two eyebrows, our attention will focus there. When all our attention is closed off from the physical world and our body and concentrated at this still point, we will be able to see the inner Light and hear the inner Sound. Through further concentration on the inner Light and Sound, the conscious part of ourselves will withdraw into it and we will emerge into a realm of higher frequency of Light and Sound.  There are no hard and fast rules, no ceremonies, no offerings of gifts or payment during the Spiritual Initiation. In this process, the Master acts as an external catalyst, enabling the unification of the soul with Oversoul. A disciple has only to enter into the laboratory of his body and proceed. A firsthand experience of withdrawal of the Soul-current, the opening of the inner vision and hearing of the Sound-current—the ‘Voice of God’—is invariably given by the Master to the disciple at initiation, which experience is developed from day to day by regular meditative practice.  The key to a successful meditation is the withdrawal of the sensory currents to the eye focus or the ‘Third eye’. Once there, it requires a constant gaze into the middle of whatever is lying in front of us without any distractions of thought. On one hand, it is an easy process as it does not require any difficult Asanas or postures. It does not even require breathing exercises, or any austerities. Although it is simple, it takes a lot of practice to do it accurately. We begin with finding a time to meditate when there is no disturbance—preferably the wee hours of the morning. Our pose should be comfortable enough to sit in that position for the longest possible time. Our job is to go on looking sweetly and lovingly into the middle of whatever is lying in front of us and repeat the names of the Lord. Spirituality
  13. 13.  Spirituality is the most perfect of all science—indeed, it is the very ‘Mother of all Science’! From a rational standpoint, there are two aspects of genuine Spirituality to contend with: 1. Ishta or deity of choice that is the object of adoration and forms one’s spiritual destination, which ought to be one and only one, and 2. Sadhan or means whereby one may reach the same.  As regards the choice of Ishta, one first needs to know the spiritual hierarchy of the entire macrocosmos. Logically, the only the very highest deity (the Supreme Lord) ought to form one’s deity of choice, much as in the court of the king, by bowing to the king, one automatically pays regards to the rest of the courtiers; much as in the corporate hierarchy, where there is a Chairman of the Board, a Managing Director, various level Managers and Supervisors, a worker who directly knows the Chairman need no longer deal with the rest! This comprises the theoretical aspect of spiritual science.  The Sadhan to reach the Supreme Lord can only be provided by one who has Himself reached and merged with Him, and is authorized to take others to Him, as well. Such a Master is known as a living perfect Master, Sant-Satguru or Murshid-e-Kamil. He provides a first-hand connection of the initiate with the divine creative power (inner Light and Sound known as Naam, Kalma, Holy Word etc.) within the laboratory of the body-temple, which when detached from the outer world and strengthened through regular meditation, results in the journey of the soul into the inner worlds, during which the Master accompanies the initiate within, until his soul is united with the Oversoul. ‘Surat-Shabd Yoga’ (Yoga of Soul-Celestial Music) comprises the experimental aspect of spiritual science.  True Spirituality comprises the complete unveiling of the various Koshas- coverings comprising the duality of mind-matter, and driven by Prana, that shroud the soul as it descends from its pristine Home into the lower worlds, in order to be able to function in them suitably. Once this is achieved, the individual soul is said to shine with the lustre equivalent to 16 allegorical suns! It is bathed in ecstasy and bliss that life in the lower worlds could not provide. The ‘Prodigal Son’ has returned to his Father, who lovingly welcomes him Home. Spirituality
  14. 14.  Science has always sought to explain the unexplainable, solve the unsolvable, and know the unknowable. Scientists devote themselves to finding answers to the mysteries of life. It is driven by the innate curiosity of every human being to find answers to the questions of what, why, and how. When we think about all the scientific research that have driven humanity since the dawn of time, we find there is at the heart of all these advances is the desire to answer several burning questions: who are we, what are we, why are we here, how did we get here, where do we go when we die.  Science is the practice where people, usually as collectives, make controlled observations and testable predictions. This is done in the hope of constantly refining their models and understanding of the world. A scientific method seeks to explain the events of nature in a reproducible way, and to use these findings to make useful predictions. This is done partly through observation of natural phenomena, but also thru experimentation that simulates natural events under controlled conditions. Observability, Testability, Repeatability and Falsifiability are the hallmarks of the scientific method.  Based on observations of a phenomenon, scientists may generate a model. This is an attempt to describe or depict the phenomenon in terms of a logical physical or mathematical representation. As empirical evidence is gathered, scientists can suggest a hypothesis to explain the phenomenon. When a hypothesis proves unsatisfactory, it is either modified or discarded. Experimentation is especially important in science to help establish a causational relationships (to avoid the correlation fallacy). Operationalization also plays an important role in coordinating research in/across different fields.  Once a hypothesis has survived testing, it may become adopted into the framework of a scientific theory. This is a logically reasoned, self-consistent model or framework for describing the behaviour of certain natural phenomena. A theory typically describes the behaviour of much broader sets of phenomena than a hypothesis; commonly, a large number of hypotheses can be logically bound together by a single theory. Science & the Scientific Method
  15. 15.  The philosopher of science Karl Popper sharply distinguishes truth from certainty. He writes that scientific knowledge “consists in the search for truth,” but it “is not the search for certainty...All human knowledge is fallible and therefore uncertain.” A modern Saint, Param Sant Kirpal Singh Ji Maharaj has said, “Truth or God cannot be known by the senses, intellect, or Pranas—only soul can experience the Lord, and this can happen only after it has come to know itself.  The human being is composed of body, mind and soul. We are extremely careful to develop ourselves physically and mentally, but understand very little about the soul, which is the power ruling both body and mind. Soul is the conscious entity in man. To know our Self is not a matter of feelings, emotions or drawing inferences. It is really one of rising above body-consciousness by self-analysis to know practically who we are.  There needn’t be a dividing line between Science and Spirituality. Western science draws that line because it begins with the assumption that the world is composed of ‘matter’ only. Many successes have come from that assumption, but it doesn’t explain everything. Once upon a time, Science and Spirituality were synonymous. This knowledge was not systematized, but verbally passed down the wisdom of their society elders.  Larger indigenous societies, such as the Mayans, are still stupefying scientists, who can’t figure out how they knew so much about the stars or how they managed to build their pyramids. One thing all so-called ‘primitive’ societies had in common was a marriage of the spiritual and scientific. They intuitively discovered which plants were good for what. Plants didn’t simply have healing chemicals in them, for example, they had healing energy.  This intuitive approach to science is so foreign to us today, we call it ‘spiritual’ or even ‘miraculous.’ During the Middle Ages, they burned ‘witches’ at the stake for having ‘supernatural’ powers. Today, they are ‘burned at the stake’ by the ridicule of the high priests of science and technology. Science & the Scientific Method
  16. 16.  Spirituality is studied as is science. In the scientific method, we begin with a hypothesis. Next, we make a plan of the procedure and or materials we want to use to test the hypothesis. Then, we follow that plan exactly and record the data or findings. When complete, we analyze the data and report on the results. Was our hypothesis correct or incorrect? The data either proves of disproves our hypothesis. We prove our hypothesis when we can replicate the results under the same conditions.  Any belief not based on personal experience and verification of facts has little value. The ‘Science of Spirituality’ deals both in theory and practice with man’s true nature and his relation to God. It is purely a personal, practical and a natural science, not subject to change or time. In it, if there is a hypothesis required to be proven, it is that ‘God exists’.  The ‘Science of the Soul’, also known as ‘Sant-Mat’ means the knowledge taught by the perfect Spiritual Masters. It is neither an intellectual scholastic system of philosophy nor a mere code of social or moral conduct, though both of these are elementary steps on the way of Spirituality.  Although ‘Sant-Mat’ is a pristine, unchanging spiritual knowledge, it does present itself from time- to-time in the ‘language of the day.’ Since, the intellectual path finds wide acceptance in the present times, this knowledge is also being made available in the paradigm of science i.e. as the ‘Science of Spirituality.’ In it, if there is a hypothesis to be proven, it is that ‘God exists.’  The Upanishads describe two kinds of sciences: (i) ‘Para’ (Transcendental) the superior Pratyaksha (direct), and (ii) ‘Apara’ (Terrestrial) the inferior Paroksha (indirect). Apara is preliminary knowledge consisting of study of scriptures, codes of rituals, book learning, worship, fasting, giving of alms, etc. Para knowledge is by far the Nature’s science of approach to God or the ‘Science of realized Truth.’ This science is and has been at the root of all isms, faiths, Religions and all beliefs throughout the world, in all ages past and present, and will remain so for the future. The Science of the Soul
  17. 17.  The Science of Para vidya teaches us how the spirit is to be liberated from the bondage of mind and matter, to come in contact with the Spirit Divine in order to realize and regain the Kingdom of God, the Garden of Eden, our True Home, which is now a lost province. It integrates the individual systems of science, psychology, philosophy, Spirituality and Religion into a unified system that describes the multi-dimensional nature of man and the universe. It provides a more comprehensive description of reality than science can offer and explains the mechanisms behind an array of paranormal phenomena that science chooses to ignore.  The scientists of Spirituality have found that when we invert our attention, we find a source of light and sound not evident through gross scientific instrumentation. They have uncovered higher frequencies of existence far beyond that of the physical universe. They discovered that at the heart of their physical body and mind is an essence that consists of light and sound that is conscious and imperishable. Today, as scientists in quantum physics split the atom and atomic particles in particle accelerators, they find at the heart of each of these particles dancing packets of energy radiating light and sound. It has taken physical scientists considerable number of years through the development of refined instrumentation to prove what scientists of Spirituality had already discovered thousands of years ago.  The scientists of Spirituality have found that there are a series of regions, each more ethereal and functioning at higher and higher vibration levels than those below it. When they crossed this threshold they were ultimately able to merge into an Ocean of Spirit. At this point at their journey, they came to know all there is to be known. They experienced oneness with all creation. They experienced a state that brought about ineffable happiness, love and bliss.  Today, during the darkest part of Kali-yuga, as the ‘Science of Spirituality’ opens up to human-kind, it has been prophesied that a ‘Golden Age of Spirituality’ is about to dawn, liberating countless souls. The Science of the Soul

×