Websites on Science and Religion

Bhaktivedanta Institute Websites:

Bhaktivedanta Institute: http://binstitute.org/

Bhaktivedanta Institute of Spiritual Culture and Science: https://bviscs.org/

Bhaktivedanta Institute Indonesia: http://bvinstitute.web.id/

Bhaktivedanta Institute of Higher Studies: https://bihstudies.org/

Bhaktivedanta Institute Bangalore: http://www.bibangalore.org/

Other websites on science and religion:

American Scientific Affiliation: https://network.asa3.org/default.aspx

BioLogos: https://biologos.org/

Center for Islamic Sciences (CIS): http://cis-ca.org/

Center for Theology and Natural Sciences: http://www.ctns.org/

Clergy Letter Project: http://www.theclergyletterproject.org/

CounterBalance Foundation: https://counterbalance.org/

Deepak Chopra: https://chopra.com/ [Body, mind, health wellness]

European Society for the Study of Science and Theology (ESSSAT): http://www.esssat.eu/

Evangelical Lutheran Church in America (ELCA), Alliance for Faith, Science and Technology: https://www.elca.org/Our-Work/Publicly-Engaged-Church/Faith-Science-and-Technology

Faraday Institute: https://faraday-institute.org/index.php

Science and Non-Duality: https://www.scienceandnonduality.com/ [SAND webinars, interreligious]

Science Meets Religion: https://www.sciencemeetsreligion.org/

Templeton Foundation: https://www.templeton.org/

Vedanta and Science Educational Research Foundation, Navadvip (West Bengal): http://www.biom.in/

Vedanta and Science: http://vedantaandscience.com/ [Articles by Jayant Kapatker]

Annotated Bibliographies

History and Philosophy of Science

Brooke, John Hedley. 2014. Science and Religion: Some Historical Perspectives (Cambridge University Press: New York)

This book explores the question on whether scientific and religious beliefs were constantly at variance or integrated at times. It also explores If science and religion could be complementary – with each answering a different set of human needs, and if religious beliefs be conducive to scientific activity. The author shows that the historically complex relationship between science and religion imply that these general theses are hard to sustain. The argues shows that the definitions and boundaries of science and religion shifted over time and depended on social and political circumstances. There it is artificial to discuss them as if each had been a monothetic separate domain.

Keywords: History, science, religion, social, political

Ferngren, Gary. 2017. Science and Religion: A Historical Introduction (John Hopkins Press: Baltimore)

This edited volume provides an introduction to the historical relationship between Western religious traditions and traditions. One of the main arguments is that the conflict thesis is an inadequate framework for constructing historiography of science and religion and the it hinders other relationships between science and religion (independent, mutually encouraging, and symbiotic.) The chapters covers a broad time period from the premodern Aristotelian times, medieval period, the scientific revolution, Darwin, twentieth century developments and postmodern times. There is also a chapter on Islam and science.

Keywords: history, science, religion, conflict, Darwin

Kuhn, Thomas. 2012. The Structure of Scientific Revolutions (University of Chicago Press: Chicago)

One of the most influential books of the twenties century, this book presents Kuhn’s cyclical view of the development of a scientific field, from a period of normal science, through a period of crisis, culminating in a scientific revolution, which leads to the beginning of a new period of normal science. Two concepts that figure importantly in the analyses are paradigms and incommensurability. In this book, Kuhn argues against standard narratives of the development of science which are generally described as steady, cumulative “progress.” Instead he saw discontinuities – a set of alternating “normal” and “revolutionary” phases in which communities of specialists in particular fields are plunged into periods of turmoil, uncertainty and angst. These revolutionary phases – for example the transition from Newtonian mechanics to quantum physics – correspond to great conceptual breakthroughs and lay the basis for a succeeding paradigm.

Keywords: History, Scientific Revolution, paradigm shift

Vedanta and Science

Singh, T. D. Science. 2005. Spirituality and the Nature of Reality (Kolkata: Bhaktivedanta Institute)

Much of the discussion focuses on the ability or inability of mathematics and quantum physics to describe ultimate reality, consciousness, and the cosmology. Sir Roger Penrose (SRP), Professor of Mathematics at Oxford University and winner of Wolf prize in 1988 for physics, discusses some of the theories in Quantum Mechanics and Dr. Singh contributes parallel concepts from Vedanta. Dr. Singh emphasizes the consciousness is beyond the scope of physical knowledge which SRP agrees to. Dr. Singh brings up the similarities between SRP’s idea about the relationship between the platonic world, physical world, and mental world and the Vedantic view (17). According to SRP, there is a platonic world which consists of mathematical truths, and which is independent of the physical world and the mental world, which are also different from one another. The platonic world consists of truth, beauty and morality in its absolute existence. From the Vedantic view, the “spiritual world is the energetic source of the physical world” (17) and “morality, beauty and truth are in the realms of spirituality” (18). In pp. 26-27, Dr. Singh offers the Vedantic viewpoint that consciousness is a quality of the soul or “spiriton”. He says that even though many scientists accept the existence of consciousness, “they still think in terms of physical or material concepts.” However, according to Vedanta, it is beyond physical knowledge and is in the realm of spiritual reality. In response, SPR admits that the present scientific knowledge cannot describe consciousness, although there is scope for further understanding. Dr. Singh describes how sages of Vedic India could realize we are spiritual conscious beings through spiritual practice, and that although mathematics is important in scientific thinking, it cannot describe consciousness.

Keywords: mathematics, quantum physics, Vedanta

Singh, T. D. 2005. Vedanta and Science Series: Reality of God’s Existence (The Bhaktivedanta Institute: Kolkata)

In this book, the author provides commentaries on two aphorisms of the Vedanta sutra (V.S. 1.1.3-4) using his background in both science and Vedanta. He argues that in Vedanta, there is no conflict between science and religion because science studies material nature, whereas Vedanta studies both material and spiritual nature. Vedanta realizes existence of the soul, consciousness, and God who can be perceived by spiritual senses and a spiritual mind. The author discusses two methods of gaining knowledge 1) the “bottom-up approach” or ascending approach of scientific research and 2) the top-down process of receiving knowledge on God from authorized scriptures and saintly persons. Vedanta recognizes both, but the former is more tedious especially when it comes to seeking knowledge about God. Vedantic epistemology comprises of three main approaches: pratyaksa (sense perception), anumana (inference), and sabda (revealed knowledge). The author discusses the strengths and limitations of scientific and philosophical bottom-up approaches to understand God. The author adds that the top-down approach involves identifying an authentic source of knowledge of the Absolute, which should be tested with respect to observation in the domain of sense data. Finally, the author proposes a culture of humility and a synthesis of the bottom-up and top-down approach, or a synthesis of scientific knowledge and spiritual wisdom from revealed scriptures to gain knowledge of God.

Keywords: Vedanta, epistemology, science

Singh, T. D. 2008. The Science of Interreligious Dialogue (Bhaktivedanta Institute: Kolkata)

The book begins by acknowledging that recent tragic events like wars and terrorist attacks are due to uncontrolled anger. In response, Dr. Singh presents a basis for inter-religious dialogue and peace based on the Hindu Vaishnava understanding that God or the Supreme Being is the foundation of reality and the common father of all living beings. We are eternal spiritual beings in temporary material bodies. When we misidentify ourselves with our temporary body instead of our true eternal self, our material desires cause us to develop sectarian mentalities like “this is mine”, “my religion”, ‘my country”, “my property.” These are not helpful for realizing universal brotherhood and sisterhood. The actual dharma or essential nature of the living entity is to recognize that one is an eternal servant of the Supreme Being. Consequently, as brothers and sisters of a common spiritual family, we should cultivate unity while allowing for diversity. Reductionism and materialism, prevalent in the contemporary scientific approach, reduces the purpose of life to social and economic progress thereby masking the inner dimension of reality. As a result, people do not get sufficient opportunity to learn about ethics, character building and the spiritual meaning of life. Global ethics will be meaningful if we incorporate the essence of spiritual values from all religious traditions. However, religion should not be used for material gain or political purposes, rather the purpose of genuine religion is to develop one’s innate love of God. In fact, the spiritual traditions of the world teach us to discover the purpose, vision and plan of God behind the wonderful creation. If this was practised by every religious person, no one would fight with another in the name of religion. In an interconnected and interdependent world, Dr. Singh suggests that interreligious dialogue and a culture of partnership in science and religion would facilitate a more peaceful world.

Keywords: Interfaith, religion and science, peace

“Spirituality or the pure form of religion guides humanity with the proper vision for creating a just and meaningful society, while science gives the means and skills to accomplish it, thus paving the way for a lasting world peace” and “the more we recognize that we are brothers and sisters of a common spiritual family, the easier will it be for us to understand the meaning of a universal connection with one another. Thus an important part of the peace process is to appreciate and support one another despite cultural and religious differences.”

Singh, T. D. 2006. God is a Person : Reflections of Two Nobel Laureates (Bhaktivedanta Institute: Kolkata)

This book is a transcript of dialogues that Dr. T. D. Singh had with Prof. Charles H. Townes and Prof. William D. Phillips, both Nobel Laureates in Physics. The discussion begins with an exchange of views on the origins of the universe and life. Charles Townes’ view is that a spiritual force planned this world. He agrees with Dr. Singh in that it is highly improbable that the creation of the world is random because the fundamental constants are so unique that any slight change may have led to a completely different type of universe. Dr. Singh presents the Vedantic conception of creation: from the beginning of the universe, life as a fundamental spiritual particle existed along with fundamental material elements and has been integral to the development of the various bodily forms that exist today. This differs from the theory of chemical evolutionists who say that billions of years of evolution of chemical reactions produced life. Townes and Singh agree that the structure of the universe implies there is some purpose behind it. Prof. Townes suggests that scientists should incorporate spiritual principles in their scientific works, especially in regards to the study of life and its origins. They also discuss the role of faith in science and religion. In response to the commonly held perception that science is completey evidence-based and religion is faith-based, both science and religion have axioms they apply without final proof. Dr. Singh suggests that scientific knowledge could be understood as divinely inspired. For Townes, there is a continuous personal interaction between God, the universe and us.

In the next dialogue, Prof. William Phillips shared his understanding that God created this world for us to explore and to gain insights. Dr. Singh adds that from the Vedantic perspective, this world was created by God to fulfill the desires of the living entities who wish to have material pleasure. Moreover, the universe is designed according to a divine plan to enable the living being to elevate its consciousness and revive love of God while experiencing this world. The discussion then turns to the concept of God that most scientists have, i.e., an impersonal conception represented by the laws of nature. Dr. Singh then presents the Vedantic perspective that says the Absolute Truth exists in three progressive features: the impersonal, all-pervading aspect (Brahman), the localized in-dwelling aspect that guides every living being, and the personal aspect of the Lord (Bhagavan) whom we are meant to have a relationship with. The personal aspect is the most important. It is not anthropomorphic, rather it is the revelation of God to the transcendentalists of His own form and qualities. Phillips suggests that God created the universe with the potential for creatures like us to develop because God wanted to have personal relationships. Prof. Phillips admits that he knows many scientists including himself, who believe in a personal God, and that there is no contradiction between being a scientist and a person of faith. Dr. Singh mentions that in Eastern religions, there is no contradiction between religion and science. In Vedanta, there are two domains of knowledge : para vidya (higher spiriutal knowledge) and apara vidya (lower physical knowldge). The study of the physical knowledge is supposed to lead to the study of higher, spiritual knowledge.

Phillips said that the most important quality for a scientist is curiousity. In response, Dr. Singh said that in the Vedantic tradition the first aphorism of Vedanta says that one must be curious to search about the nature of the absolute truth. The discussion turns to new ways to study consciousness, beyond material science. Both agree that consciousness is fundamental property of the spiritual realm. Their dialogue ends with a discussion on religious terrorism and how scientists and religious groups should engage in dialogue to combine their knowledge for a peaceful world.

Singh, T. D. 2012. Consciousness: Scientific and Vedantic Perspectives (The Bhaktivedanta Institute: Kolkata)

In this book, Dr. Singh presents an overview of various scientific attempts to explore consciousness and their inherent limitations. He then presents the Vedantic insights about consciousness. In the second chapter, the author discusses the contributions of neuroscience to the study of consciousess. He provides an extensive timeline of the major miltestons in the discoveries of neuroscience from 1791 to 2010. Neuroscientists have conducted a great amount of research to locate synaptic connections and plot families of pathways between areas of brain activity. Brain scans enable a skilled observer to locate parts of the brain that are active during specific mental and motor scans. However, the activity of a mass of neurons observed through brain scans cannot explain the conscience experience of the subject. For example, a mass of neurons do not have feelings like love and compassion which we experience. In other words, it is not possible to equate consciousness with complex functional states of brain, even if the brain is an important gateway through which consciousness is expressed.

Next, Dr. Singh examines some theories of consciousness in the field of quantum mechanics. Some quantum physicists explain the collapse of a wave function from a set of probabilities that leads to a choice being made through interaction of the mind or consciousness. Nobel Laureate John Eccles proposed that each of the 40 million dendrons (fibers that carry signals toward the cell body of a neuron) is linked with a mental unit called a psychon, leading to a unity of our perceptions and the inner world of our mind. He also perceived the need for a transcendental conscious self, or ‘soul’, different from our body and brain. Karl Pribram, suggested through his holonomic model that the brain operates in a similar quantum mathematical principles as a hologram. However, like Eccles, Pribram perceived a spiritual reality beneath the psychological and physical worlds.

Dr. Singh also summarizes the ideas of Roger Penrose and Stuart Hameroff who suggested that consciousness emanates from quantum physical processes taking place in microtubules, which are protein structures inside neurons. Although microtubules could possibly uncover how consciousness is transmitted to the brain, Dr. Singh explains that consciousness cannot be explained solely by such reductive physical theories. He then introduces the Vedantic paradigm which presents consciousness as the living spiritual energy and a fundamental quality of life particle. According to Vedanta, there are two categories of consciousness, the individual consciousness of each living being and the universal consciousness of the Supreme Being. In contrast, matter is inert and devoid of consciousness. Universal consciousness facilitates the interaction between the individual particle of consciousness and matter. Human activities are carried out by the will of the conscious life particle, which is then translated through the intelligence and mind. The mind interacts with the body through the brain. Vedanta divides the degrees of consciousness into five broad categories which is manifested in different species of life and the degree that the living being is covered by the material modes: 1) covered 2) shrunken 3) budding 4) blooming and 5) fully bloomed.

Keywords: Consciousness, Quantum Physics, Neuroscience, Vedanta and consciousness