science and spirituality essay

Science and Spirituality: two sides of a coin

Hidden within human beings is a desire to prove the existence of a force that brought us into creation.

Most people think that science and spirituality are totally opposite fields of studies, but I can speak from my experience in both areas that they are two sides of the same coin. To me, the aim of science is to uncover the deepest spiritual truths, and the aim of spirituality is the search for the cause behind scientific fact. Physical scientists who have chosen science as their field are not much different from spiritual scientists who spend time engaged in the spiritual search.

They are both seeking the answers to the same question, but in different ways. They are both here to find the hidden laws of nature, the higher power that created everything, and use their discoveries to better the lives of others.

The physical scientists are trying to prove God to themselves through the outer eyes and ears, while the spiritual scientists are trying to prove God to themselves through their inner eyes and ears. While physical scientists gaze at the stars through powerful telescopes and listen to radio waves from distant stars through instrumentation, spiritual scientists gaze at the inner stars and listen to the inner music of the spheres through meditation. They both sit in silence, watching and waiting.

The Search for Answers If we look at science today, we find that one of the goals scientists have is to discover how creation came into being, and how human beings came into being. By picking up signals from light-years away, we can get a glimpse of activity from the distant past whose light is only just reaching us now, billions of years later. Scientists are vying to see who can be the first to discover what happened at the moment of creation.

Hidden within human beings is a desire to prove the existence of a force that brought us into creation. Few are satisfied with the theory that creation was a mere accident, combustion of cosmic dust. Secretly, in every heart lies the desire to have proof that there is God and we are soul, a part of God.

Science exists to uncover these deepest spiritual truths. On the other hand, those engaged in spirituality are trying to find the hidden cause behind what is scientific fact. They are interested in the scientific laws of nature, but wish to go behind the laws to find the divine law that brought everything into being. While scientists search through outer instrumentation, spiritual scientists search through the technique of meditation, using the instrumentation of their attention.

The Scientific Method to Find God

In the scientific method, we test a hypothesis and carefully make observations. This scientific approach can help prove the validity of spiritual experiences. Meditation helps us come in touch with a level of intuition and revelation that gives us the inspiration to uncover scientific truths. As most scientists report, their discoveries came as inspiration. What is inspiration but tapping into the spiritual laws? Some of the greatest scientists, when questioned about their discoveries, point to spiritual inspiration or a divine power as the force behind their findings. Albert Einstein, who revealed the theory of relativity and made this nuclear age possible, once said, “I assert that the cosmic religious experience is the strongest and the noblest driving force behind scientific research.”

How Science and Spirituality Work Together

Science and spirituality make a great partnership. If those engaged in science spend some time in the silence of their own selves, inspiration will come and lead them to the answers for which they seek. Similarly, if those interested in spirituality apply the scientific law of testing hypotheses in the laboratory of their own body and soul, they will find the results.

Meditation to Reduce Stress

If we look at modern medicine, we find a whole new approach to healing. In the past we thought healing occurred by the administration of certain drugs. Those in a new field of medicine talk about the mind-body connection. They speak of healing the body by healing the mind and using the power of the soul. In some of the greatest medical institutions in the world, doctors are advocating meditation as a way to reduce stress and eliminate stress-related illnesses. Studies reveal that people who spend time in meditation recover sooner from surgery than those who do not. We are living in a wondrous age in which the lines between science and spirituality are being blurred.

Testing the Power of Meditation

As scientists, we can test the power of meditation for ourselves and see where it leads us. To meditate we only need to sit in silence. We can sit in any pose most convenient, close our eyes, and look into the middle of darkness lying in front of us. We need to still our mind from thoughts that can distract us and take our attention away from the inner gaze.

Just as we stay focused in looking through a microscope or telescope, we need to stay focused in looking into a still point lying in front of us. Just as scientists see outer stars, we may be able to catch glimpses of inner lights of any colour, inner stars, moons, and suns.

Scientific pursuits can lead both to the discovery of ways to help make the world a better place as well as to the answers to the questions burning within us to uncover the greatest truths of all time—God, our soul, and the purpose of our life here on earth. The writer is a spiritual leader with a scientific approach to spirituality.

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Science and Spirituality

Spirituality is the science of the 'life giving substance'. In physics, we have moved from molecules to atoms to the sub-atomic world and identified many fundamental forces. However, these forces only attempt to explain how matter is formed. They do not explain the composition and nature of the life giving substance itself. Due to this reason, there is still a huge divide between spiritual sciences and physical sciences.

Is their a unified view somewhere? Source: Subhra Priyadarshini

Given that the same carbon atom that makes charcoal also makes a human being, it is clear that the science of matter cannot explain the fundamental difference between living and non-living. Several questions arise when we leave known physical dimensions and move into the unknown space of life energies.

What is the composition of soul? Does soul have a periodic table? What needs to be added to solar energy to make it 'soular energy'? How many layers beyond the physical body are we composed of? Are there any scientific means to explore spiritual dimensions? What are the technological innovations needed to capture each layer? Can we photograph mind and soul? What is their address? Does the address remain static or does it change?

We know about DNA, RNA and proteins. We are also familiar with terms like genotype and phenotype, genomics, proteomics, metabolomics and so on. Currently, biological science deals with the space between molecular inventory of an organism and its phenotypic outcome. The trouble is that DNA, RNA and protein molecules are 'practically dead' on arrival. They can be chemically synthesized and crystallised. What is chemically synthesized can be part of the living system but cannot be the 'life giving substance' itself.

Thus, to get a fundamental understanding of life, we must connect chemistry with consciousness and beyond. To do so, it would be important to define relevant terms first. Three terms have been explained below. There could be more, depending upon our perception and experience.

Body is what we experience at the gross level. A chemical analysis of the human body shows that it is made of 28 elements of the periodic table with carbon, hydrogen, nitrogen and oxygen contributing 96% of the body mass. The question is: what happened to the rest more than 82 elements. Why didn't they participate in the formation of body mass? At what time and how was the chemical inventory of the body frozen? If environmental context determined formation of bodies, will the composition of body change if the environment also changes? What are the tolerable replacements? Where do we draw the boundary?

Life energy is like an operating system that runs the show but remains unknown. The subject of life energy has largely remained unexplored. As of now, the scientific community swims at the cellular and molecular surface, studying waves here and there and calling them path-breaking discoveries.

The question is how to scientifically find what runs us? How to see ourselves as operating systems? What kind of preparation is needed? Can we use technology to understand the life giving substance? Logically such technology needs to be equally sophisticated or maybe a little more sophisticated than the life giving energy itself? Can we ever find such a technology? How does it feel like experiencing life in its purest form, without any additional attributes? We do not know.

Mind is what we think of as a buffer between subtle life energies and the gross body. It is like a 'metabolic pathway'that stays between the 'genotype of life energy' and the 'phenotype of the gross body'. It would be nice to scientifically document the contents of the mind to see its dimensions. We see the body, imagine the mind and believe in the life giving substance. This needs to change.

Could there be more gross layers and more subtle layers than this naïve abstraction? People use terms like consciousness, sub-consciousness, super-consciousness, emotions and awareness to describe life. Though one can play with these terms, in reality we only talk about individual perceptions.

To get a clear understanding of life giving elements, their attributes, their interactions, their structural and functional correlates, the subtle-to-gross pathways, we need to generate additional evidence in the space of existence and extend the intellectual front end of science.

People in the spiritual domain use mind as a lab, intent as approach and intensity as the key. People in the scientific world use a reductionist approach to split a system into constituent elements and weave the information into an integrated model.

In the first approach, the technology exists within the body. In the second, technology exists outside the body. To find a meeting point of science and spirituality, it would be prudent to find commonalities between both and propose a logical and evidence-based approach that probes deeper into the spiritual space.

This article is the first in a series entitled 'Science and spirituality'.

doi: https://doi.org/10.1038/nindia.2012.80

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Making connections between science and spirituality

A workshop followed by a public conversation helped scientists find new ways to talk about their scientific research to audiences they do not often communicate with. Religion and spirituality can be agents for scientific learning.

Panelists and audience at public lecture.

How do you communicate science to people who hold different worldviews? While there is no single answer, one crucial element can make the difference between hearing and listening: connection.

Most Americans are supportive of science and also identify as religious or spiritual, but scientists can be uncertain about how to foster dialogue with people who hold worldviews different than their own. At two events hosted by Stanford’s School of Earth, Energy & Environmental Sciences (Stanford Earth) and the Office of Science Outreach on Jan. 25, participants gained insight into how to make scientific connections in new ways.

The events – a workshop for Stanford researchers followed by a public discussion – were sponsored by the American Association for the Advancement of Science (AAAS), the world's largest multidisciplinary scientific society with a mission of advancing science, engineering, and innovation throughout the world for the benefit of all people.

“We want to encourage more scientists to reach beyond their normal audiences,” said Stanford Earth’s Director of Outreach Education Jennifer Saltzman, who helped bring the AAAS events to Stanford. “Whatever your belief systems, I want everyone to have the opportunity to learn – I don’t want it to be a border.”

The two events were part of the AAAS Dialogue on Science, Ethics, and Religion (DoSER), which facilitates communication between scientific and religious communities. The morning workshop, which was open to students, faculty and postdoctoral researchers at Stanford, included discussions and tools for having inclusive dialogues. About 30 participants heard lectures from DoSER facilitators, workshopped their science talks with their peers, and discussed how to approach challenging questions, such as “What if climate change is part of God’s plan?”

“It just hit me what a rarified atmosphere we live in as scientists,” shared one workshop participant. “It’s just not the world around us.”

Alexandra Bausch, a postdoctoral researcher in Earth system science with professor Anne Dekas, echoed the importance of stepping outside academia. As her next step following the workshop, she committed to updating her blog about finding beauty in everyday science.

We scientists feel so sure of ourselves because we have data to back it up…it’s very hard for us to listen.

Workshop facilitator Rob O’Malley, a DoSER senior program associate and primate behavioral ecologist, noted the importance of speaking with empathy, respect, cultural awareness and humility. He encouraged participants to find common ground and reminded them that debates don’t often change minds.

Attendees at the evening public lecture in Encina Hall heard ideas about how religion and spirituality can be agents for scientific learning. Nalini Nadkarni, a professor of biology at the University of Utah, and Willis Jenkins, a professor of religious studies at the University of Virginia, discussed their outreach in a conversation moderated by Stephan Graham, the Chester Naramore Dean of Stanford Earth and a professor of geological sciences.

“Place science within the context of what might be considered holy or important to religious communities,” advised Nadkarni, referencing how different religions celebrate trees and other aspects of the natural world through rituals.

Jenkins discussed how creative experiences with science – such as meditating on nature sounds and creating music based on natural phenomena – can foster connection on a deep level.

“Integrating this spiritual openness is not rivalrous to scientific endeavor – in fact, it might even add to it,” he said.

Through illustrative stories about their work in academia and with local communities, they opened an honest exchange of ideas.

“We scientists feel so sure of ourselves because we have data to back it up…it’s very hard for us to listen,” Nadkarni said.

She emphasized the importance of engaging in conversations whenever possible, such as asking if the person next to you on a flight wants to hear about your research. It’s important to approach the topics with which people are already engaged, she said. For example, what kind of wood is used in baseball bats – and are those species endangered?

“The critical issues that we’re facing today require every tool,” Nadkarni said. “I’m willing to keep my palms open.”

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A complex God: why science and religion can co-exist

Associate Professor of Physics, The University of Melbourne

Disclosure statement

Associate Professor Martin Sevior receives ARC funding to conduct experiments in fundamental particle physics at the KEK National accelerator Laboratory in Japan and the Large Hadron Collider at CERN, Switzerland. He is also an Elder and the congregation chair of St. Columbas Uniting Church in Balwyn, Victoria. This essay grew out of a series of lectures on the topic of "Intelligent and Intelligible Design" delivered at St. Columbas in 2008 with Professor Emeritus Reverend Harry Wardlaw, also of St. Columbas. Martin gratefully acknowledges many fruitful conversations with Harry.

University of Melbourne provides funding as a founding partner of The Conversation AU.

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Science and religion are often cast as opponents in a battle for human hearts and minds.

But far from the silo of strict creationism and the fundamentalist view that evolution simply didn’t happen lies the truth: science and religion are complementary.

God cast us in his own image. We have free will and intelligence. Without science we could only ever operate at the whim of God.

Discussion of the idea that our universe is fundamentally intelligible is even more profound. Through science and the use of mathematical rules, we can and do understand how nature works.

The fact our universe is intelligible has profound implications for humankind and perhaps for the existence of God.

Does science work?

It’s very clear that science “works”. We can explain and predict how nature will behave over an extraordinary range of scales.

There are various limits to scientific understanding but, within these limits, science makes a complete and compelling picture.

We know that the universe was created 13.7 billion years ago. The “Big Bang” model of universal creation makes a number of very specific and numerical predictions which are observed and measured with high accuracy.

The Standard Model of Particle Physics employs something known as “Spontaneous Symmetry Breaking” to explain the strength of the laws of nature.

Within the Standard Model the strength of these laws are not predicted. At present our current best theory is that they arose “by chance”.

But these strengths have to be exquisitely fine-tuned in order for life to exist. How so?

The strength of the gravitational attraction must be tuned to ensure that the expansion of the universe is not too fast and not too slow.

It must be strong enough to enable stars and planets to form but not too strong, otherwise stars would burn through their nuclear fuel too quickly.

The imbalance between matter and anti-matter in the early Universe must be fine tuned to 12 orders of magnitude to create enough mass to form stars and galaxies.

The strength of the strong, weak and electromagnetic interactions must be finely-tuned to create stable protons and neutrons.

They must also be fine-tuned to enable complex nuclei to be synthesized in supernovae.

Finally the mass of the electron and the strength of the electromagnetic interaction must be tuned to provide the chemical reaction rates that enables life to evolve over the timescale of the Universe.

The fine tuning of gravitational attraction and electromagnetic interactions which allow the laws of nature to enable life to form are too clever to be simply a coincidence.

Is intelligent life special?

It has taken 4.5 billion years for humans to evolve on earth. This is more than 25% of the age of the universe itself.

We are the only intelligent life that has existed on the planet and we have only been here for 0.005% of the time the planet has been here.

This is a mere blink in the age of the galaxy. If some other intelligent life had emerged elsewhere in the galaxy before us, why haven’t we seen it here?

To me this is a strong argument that we are the first intelligent life in the galaxy.

Designed for life

One interpretation of the collection of unlikely coincidences that lead to our existence is that a designer made the universe this way in order for it to create us; in other words, this designer created a dynamic evolving whole whose output is our creation.

Many take exception to this idea and argue instead that our universe is but one of an uncountable multitude that has happened to create us.

Other ideas are that there are as-yet unobserved principles of nature that will explain why the strengths of the forces are as they are.

To me, neither argument is in principle against an intelligent design.

The designer is simply clever enough to have devised either an evolving multitude of universes or to have devised a way to make our present universe create us.

Intelligible Design

We do know a lot about the design of the universe, so clearly the design is in good measure intelligible.

But why is it that we can understand nature so well?

One answer is that evolution favours organisms that can exploit their environment. Most organisms have a set of “wired” instructions passed from earlier generations.

Over the evolutionary history of Earth, organisms that can learn how to manipulate their surroundings have prospered.

Humans are not unique in this trait but we’re definitely the best at learning. So in other words nature has built us to understand the rules of nature.

Mathematics and science

All of this rests on the predictability which results from nature obeying rules. As we’ve learned about these rules we’ve discovered that they can be expressed in purely mathematical form.

Mathematics has a validity that is independent of its ability to describe nature and the universe.

One could imagine mathematics with its complex relationships being true outside of our universe and having the ability to exist outside it.

The outcome of humankind’s investigations into nature is science. And the fundamental tenet of science is that there is an objective reality which can be understood by anybody who is willing to learn.

A universe without laws?

The only way I can imagine a universe without rules is for every action to be the result of an off-screen director who controls all.

Such a thing is almost beyond comprehension as everything would need to be the result of premeditation.

Events would appear to occur by pure random chance. Furthermore the level of detail required for godly oversight is absolutely beyond human comprehension.

Each of the hundreds of billions of cells in our bodies operates within a complex set of biochemical reactions, all of which have to work individually and as well as collectively for just one human body to function.

So for a start our offscreen director would have to ensure that all these processes happen correctly for every one of the trillions of living organisms on earth.

We are all the stuff of the universe, absolutely embedded within, and subject to, the rules which govern nature. Because we’re self-aware, one can argue that the universe is self-aware.

Without an intelligible design it would be impossible for humans to have free will as all actions would be as a consequence of the will of the director. Free will is a fundamental element of Christian doctrine.

The Christian statement “God made man in His own image” implies both free will and intelligence for humans. Intelligible design is thus a necessary condition for the existence of a Christian God.

Given we are intelligent, we can imagine sharing this aspect with a God who made us in “His own image”.

Free will is only possible in a universe with rules and hence predictability.

Intelligence has application beyond our physical universe – which is indicative, but not proof of, God to me.

On the other hand, the existence of a God providing free will to humans requires the existence of science.

Otherwise we could only ever operate at the whim of God.

Science and religion go hand in hand.

We all know the subjective reality of experience. I personally feel the power of the redemption which is at the core of Christianity.

Each of us has access to that through our own free will to exercise choice.

This article is dedicated to the memory of Reverend Jim Martin.

Are science and religion compatible? Leave your views below.

Science and religion
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The Osprey and the Meaning of Life: The Poetic Physicist Alan Lightman on Science and Our Spiritual Bond with Nature

By maria popova.

That vital discomfort is precisely what physicist Alan Lightman — celebrated author of both nonfiction and novels, one of the finest science essayists writing today, the very first person to receive dual appointments in science and the humanities at MIT, an extraordinary storyteller , and one of my favorite minds — explores in one of the essays in his entrancing new anthology, The Accidental Universe: The World You Thought You Knew ( public library | IndieBound ).

In the foreword, Lightman recounts attending a lecture by the Dalai Lama at MIT, “one of the world’s spiritual leaders sitting cross-legged in a modern temple of science,” and hearing about the Buddhist concept of sunyata , translated as “emptiness” — the notion that objects in the physical universe are vacant of inherent meaning and that we imbue them with meaning and value with the thoughts of our own minds. From this, Lightman argues while adding to history’s finest definitions of science , arises a central challenge of the human condition:

As a scientist, I firmly believe that atoms and molecules are real (even if mostly empty space) and exist independently of our minds. On the other hand, I have witnessed firsthand how distressed I become when I experience anger or jealousy or insult, all emotional states manufactured by my own mind. The mind is certainly its own cosmos. As Milton wrote in Paradise Lost , “[The mind] can make a heaven of hell or a hell of heaven.” In our constant search for meaning in this baffling and temporary existence, trapped as we are within our three pounds of neurons, it is sometimes hard to tell what is real. We often invent what isn’t there. Or ignore what is. We try to impose order, both in our minds and in our conceptions of external reality. We try to connect. We try to find truth. We dream and we hope. And underneath all of these strivings, we are haunted by the suspicion that what we see and understand of the world is only a tiny piece of the whole. […] Science does not reveal the meaning of our existence, but it does draw back some of the veils.

This tension between internal and external reality is also what lies at the root of the age-old tension between science and religion. In one of the best essays in the collection, titled “The Spiritual Universe,” Lightman sets out to lift the veil of this immutable inquiry. He cites a discussion that took place at a monthly gathering of scientists and artists at MIT, aimed at exploring the interplay of science and art, wherein a playwright proposed that science is the religion of our century. Lightman considers the inherent challenges to this notion:

If science is the religion of the twenty-first century, why do we still seriously discuss heaven and hell, life after death, and the manifestations of God? Physicist Alan Guth, another member of our salon, pioneered the inflation version of the Big Bang theory and has helped extend the scientific understanding of the infant universe back to a trillionth of a trillionth of a trillionth of a second after t = 0. A former member, biologist Nancy Hopkins, manipulates the DNA of organisms to study how genes control the development and growth of living creatures. Hasn’t modern science now pushed God into such a tiny corner that He or She or It no longer has any room to operate—or perhaps has been rendered irrelevant altogether? Not according to surveys showing that more than three-quarters of Americans believe in miracles, eternal souls, and God. Despite the recent spate of books and pronouncements by prominent atheists, religion remains, along with science, one of the dominant forces that shape our civilization. Our little group of scientists and artists finds itself fascinated with these contrasting beliefs, fascinated with different ways of understanding the world. And fascinated by how science and religion can coexist in our minds.

As a scientist and self-professed humanist himself, Lightman exorcises his lifelong struggle to reconcile these conflicting worldviews by proposing a set of criteria for the kind of religious belief that would be compatible with rather than contradictory to science:

The first step in this journey is to state what I will call the central doctrine of science: All properties and events in the physical universe are governed by laws, and those laws are true at every time and place in the universe. Although scientists do not talk explicitly about this doctrine, and my doctoral thesis adviser never mentioned it once to his graduate students, the central doctrine is the invisible oxygen that most scientists breathe. We do not, of course, know all the fundamental laws at the present time. But most scientists believe that a complete set of such laws exists and, in principle, that it is discoverable by human beings, just as nineteenth-century explorers believed in the North Pole although no one had yet reached it. […] Next, a working definition of God. I would not pretend to know the nature of God, if God does indeed exist, but for the purposes of this discussion, and in agreement with almost all religions, I think we can safely say that God is understood to be a Being not restricted by the laws that govern matter and energy in the physical universe. In other words, God exists outside matter and energy. In most religions, this Being acts with purpose and will, sometimes violating existing physical law (that is, performing miracles), and has additional qualities such as intelligence, compassion, and omniscience. Starting with these axioms, we can say that science and God are compatible as long as the latter is content to stand on the sidelines once the universe has begun. A God that intervenes after the cosmic pendulum has been set into motion, violating the physical laws, would clearly upend the central doctrine of science. Of course, the physical laws could have been created by God before the beginning of time. But once created, according to the central doctrine, the laws are immutable and cannot be violated from one moment to the next.

With these criteria in mind, he offers a taxonomy of religious beliefs, based on the degree of control they assign to their highest deity: At the extreme end, denying the existence of a God, is atheism ; up the sliding scale of faith is deism , whose God created the universe but has not interfered since that initial spark — a favorite model in the 17th and 18th centuries, with such prominent proponents as Voltaire; then comes immanentism with yet more divine intervention, which holds that God created the physical universe and its laws, and continues to propel it but only through the stringent and consistent application of these permanent laws; at the other extreme end, opposite atheism , is interventionism — God created the universe and its laws, and can occasionally interfere with their predictable function to produce unpredictable results, commonly called miracles. Because most major religions — including Christianity, Judaism, Islam, and Hinduism — are built upon an interventionist view of God, Lightman points out that they are incompatible with science and observes the logical conclusion:

Except for a God who sits down after the universe begins, all other Gods conflict with the assumptions of science.

The situation is further muddled by the fact that the majority of laypeople who are both religious and understand the value of science don’t subscribe to its central doctrine — that same logical foundation that renders an interventionist God impossible. Lightman cites a sociological study which found that 25% of scientists at elite American universities believe in the existence of God and don’t consider science the only framework for explaining the world. Lightman, who considers himself an atheist, illustrates the conundrum with his own beliefs and points to the humanities — that essential anchor of the human experience — as the spiritual complement to science:

I completely endorse the central doctrine of science. And I do not believe in the existence of a Being who lives beyond matter and energy, even if that Being refrains from entering the fray of the physical world. However, I certainly agree with [such scientists] that science is not the only avenue for arriving at knowledge, that there are interesting and vital questions beyond the reach of test tubes and equations. Obviously, vast territories of the arts concern inner experiences that cannot be analyzed by science. The humanities, such as history and philosophy, raise questions that do not have definite or unanimously accepted answers.

This is where Lightman’s exquisite touch as both an essayist and a humanist springs so vibrantly alive:

There are things we take on faith, without physical proof and even sometimes without any methodology for proof. We cannot clearly show why the ending of a particular novel haunts us. We cannot prove under what conditions we would sacrifice our own life in order to save the life of our child. We cannot prove whether it is right or wrong to steal in order to feed our family, or even agree on a definition of “right” and “wrong.” We cannot prove the meaning of our life, or whether life has any meaning at all. For these questions, we can gather evidence and debate, but in the end we cannot arrive at any system of analysis akin to the way in which a physicist decides how many seconds it will take a one-foot-long pendulum to make a complete swing. The previous questions are questions of aesthetics, morality, philosophy. These are questions for the arts and the humanities. These are also questions aligned with some of the intangible concerns of traditional religion.

Reflecting on his early days as a physics grad student, where he was taught that the concept of a “well-posed problem” — a question stated so clearly that it would guarantee an answer — he turns to Rilke’s famous wisdom and considers both the difference and the margin of complement between art and science:

At any moment in time, every scientist is working on, or attempting to work on, a well-posed problem, a question with a definite answer. We scientists are taught from an early stage of our apprenticeship not to waste time on questions that do not have clear and definite answers. But artists and humanists often don’t care what the answer is because definite answers don’t exist to all interesting and important questions. Ideas in a novel or emotion in a symphony are complicated with the intrinsic ambiguity of human nature. … For many artists and humanists, the question is more important than the answer. As the German poet Rainer Maria Rilke wrote a century ago, “We should try to love the questions themselves, like locked rooms and like books that are written in a very foreign tongue. Then there are also the questions that have definite answers but which we cannot answer. The question of the existence of God may be such a question. As human beings, don’t we need questions without answers as well as questions with answers?

Indeed, this tolerance for the unanswered — and possibly the unanswerable — is not only at the heart of creativity and the secret of happiness , but also, Lightman argues, the essence of faith:

Faith, in its broadest sense, is about far more than belief in the existence of God or the disregard of scientific evidence. Faith is the willingness to give ourselves over, at times, to things we do not fully understand. Faith is the belief in things larger than ourselves. Faith is the ability to honor stillness at some moments and at others to ride the passion and exuberance that is the artistic impulse, the flight of the imagination, the full engagement with this strange and shimmering world.

Once again, Lightman envelops us in his enchanting storytelling to make this point as dimensional as it is when it manifests in life: He tells the story of a family of ospreys that nested near his home in Maine for many years, arriving from South America each spring to lay eggs, then raising their babies until the little ones took their first flight in late summer. Lightman and his wife recorded these cycles of life obsessively year after year in their “osprey journals” filled with notes, photographs, and lovingly collected data on that “small part of the universe.”

But while Lightman might describe himself as a humanist, this final anecdote exposes him as a true “creaturist” who lives with remarkable respect for non-human beings and our shared existence:

One August afternoon, the two baby ospreys of that season took flight for the first time as I stood on the circular deck of my house watching the nest. All summer long, they had watched me on that deck as I watched them. To them, it must have looked like I was in my nest just as they were in theirs. On this particular afternoon, their maiden flight, they did a loop of my house and then headed straight at me with tremendous speed. My immediate impulse was to run for cover, since they could have ripped me apart with their powerful talons. But something held me to my ground. When they were within twenty feet of me, they suddenly veered upward and away. But before that dazzling and frightening vertical climb, for about half a second we made eye contact. Words cannot convey what was exchanged between us in that instant. It was a look of connectedness, of mutual respect, of recognition that we shared the same land. After they were gone, I found that I was shaking, and in tears. To this day, I do not understand what happened in that half second. But it was one of the most profound moments of my life.

Lightman closes the chapter with a beautiful meditation on where all of this leaves us:

Some people believe that there is no distinction between the spiritual and physical universes, no distinction between the inner and the outer, between the subjective and the objective, between the miraculous and the rational. I need such distinctions to make sense of my spiritual and scientific lives. For me, there is room for both a spiritual universe and a physical universe, just as there is room for both religion and science. Each universe has its own power. Each has its own beauty, and mystery. A Presbyterian minister recently said to me that science and religion share a sense of wonder. I agree.

The Accidental Universe is a sublime, mind-bending, soul-expanding read in its entirety, exploring such magnificent mysteries of our world and the cosmos as dark matter, multiverses, and the arrow of time, all considered through the dimensional lens of a mind at once voracious for knowledge and at peace with the unknown. Complement it with Dorion Sagan, son of Carl, on why science and philosophy need each other .

— Published January 15, 2014 — https://www.themarginalian.org/2014/01/15/alan-lightman-accidental-universe-science-spirituality/ —

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Sant Rajinder Singh Ji Maharaj

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Relationship Between Science and Spirituality

The Search for Answers

If we look at science today, we find that one of the goals scientists have is to discover how creation came into being, and how human beings came into being. By picking up signals from light-years away, we can get a glimpse of activity from the distant past whose light is only just reaching us now, billions of years later. Scientists are vying to see who can be the first to discover what happened at the moment of creation.

Why? Hidden within human beings is a desire to prove the existence of a force that brought us into creation. Few are satisfied with the theory that creation was a mere accident, a combustion of cosmic dust. Secretly, in every heart, lies the desire to have proof that there is God and we are soul, a part of God.

The Scientific Method to Find God

I find my scientific background as an engineer helped me question and study spirituality with the point of view of a scientist interested in the scientific method. In the scientific method, we test a hypothesis and carefully make observations. This scientific approach helped me prove the validity of spiritual experiences.

Similarly, my spiritual background enabled me to better pursue the study of science. Meditation helps us come in touch with a level of intuition and revelation that gives us the inspiration to uncover scientific truths.

As most scientists report, their discoveries came as inspiration. What is inspiration but tapping into the spiritual laws? Some of the greatest scientists, when questioned about their discoveries, point to spiritual inspiration or a divine power as the force behind their findings. Albert Einstein, who revealed the theory of relativity and made this nuclear age possible, once said, “I assert that the cosmic religious experience is the strongest and the noblest driving force behind scientific research.”

How Science and Spirituality Work Together

I feel that science and spirituality make a great partnership. If those engaged in science spend some time in the silence of their own selves, inspiration will come and lead them to the answers for which they seek. Similarly, if those interested in spirituality apply the scientific law of testing hypotheses in the laboratory of their own body and soul, they will find the results.

Meditation to Reduce Stress

Testing the Power of Meditation

As scientists we can test the power of meditation for ourselves and see where it leads us. To meditate we only need to sit in silence. We can sit in any pose most convenient, close our eyes, and look into the middle of darkness lying in front of us. We need to still our mind from thoughts that can distract us and take our attention away from the inner gaze.

Just as we stay focused in looking through a microscope or telescope, we need to stay focused in looking into a still point lying in front of us. Just as scientists see outer stars, we may be able to catch glimpses of inner lights of any color, inner stars, moons, and suns.

It is my hope that our scientific pursuits lead both to the discovery of ways to help make the world a better place as well as to the answers to the questions burning within us to uncover the greatest truths of all time—God, our soul, and the purpose of our life here on earth.

10 Ways to Stay in the Light this Holiday Season

The Holiday Season is upon us! If you’re like most people, you’re feeling a host of emotions about this fact. These emotions may range from joy and excitement about the thought of celebrating with family and friends, and… stress and apprehension about the thought of celebrating with family and friends! Yes, we’ve all been there. So, this year, we thought we’d share our list of ten spiritually-inspired ways to stay calm and grounded, and “in the light” as you take in all that is wondrous about this special time of year.

God’s Game of Love

What is God’s game of love? It is the game wherein we experience God’s love for ourselves, and radiate that love to all around us. This love is not only between God and each created being. It is also having love for the entire family of God.

What Gardens Teach Us About Spirituality

Just as we cannot see the seeds in the ground that later sprout into buds and flowers, we may not see the fruits of our meditation right away. But with diligent practice the blossoms will appear.

Attaining Peace through Forgiveness

In these troubled times, humanity is witnessing a growing hunger for peace and human unity. We are realizing that our survival depends upon us recognizing that we are all one family.

In Giving, We Receive

Using an engaging anecdote that focuses on possessions, a family and camels, Sant Rajinder Singh Ji highlights the rewards of selfless giving.

Spiritual Spring Cleaning

When we focus on examining our thoughts, we need to evaluate what aspects of ourselves we want to cleanse. We need to understand what is cluttering our minds and hearts and keeping us from opening up to God’s love.

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The Convergence of Science and “Spirituality”

Laboratory scientist Dean Radin explains how science tends to give rise to a fractured system of disciplines, while spirituality serves to connect. He suggests that systems science may be the best example we currently have of how science can begin to embrace something as vaguely defined as connectivity and still remain science.

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An ancient prophecy of the Indigenous peoples of Quichua, Ecuador, speaks of a time when the eagle and the condor fly together. A Quichua elder and healer tells us the time of the prophecy is here.

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On the Intersection of Science and Religion

Over the centuries, the relationship between science and religion has ranged from conflict and hostility to harmony and collaboration, while various thinkers have argued that the two concepts are inherently at odds and entirely separate .

But much recent research and discussion on these issues has taken place in a Western context, primarily through a Christian lens. To better understand the ways in which science relates to religion around the world, Pew Research Center engaged a small group of Muslims, Hindus and Buddhists to talk about their perspectives. These one-on-one, in-depth interviews took place in Malaysia and Singapore – two Southeast Asian nations that have made sizable investments in scientific research and development in recent years and that are home to religiously diverse populations.

The discussions reinforced the conclusion that there is no single, universally held view of the relationship between science and religion, but they also identified some common patterns and themes within each of the three religious groups. For example, many Muslims expressed the view that Islam and science are basically compatible, while, at the same time, acknowledging some areas of friction – such as the theory of evolution conflicting with religious beliefs about the origins and development of human life on Earth. Evolution also has been a point of discord between religion and science in the West .

Hindu interviewees generally took a different tack, describing science and religion as overlapping spheres. As was the case with Muslim interviewees, many Hindus maintained that their religion contains elements of science, and that Hinduism long ago identified concepts that were later illuminated by science – mentioning, for example, the antimicrobial properties of copper or the health benefits of turmeric. In contrast with Muslims, many Hindus said the theory of evolution is encompassed in their religious teachings.

Buddhist interviewees generally described religion and science as two separate and unrelated spheres. Several of the Buddhists talked about their religion as offering guidance on how to live a moral life, while describing science as observable phenomena. Often, they could not name any areas of scientific research that concerned them for religious reasons. Nor did Buddhist interviewees see the theory of evolution as a point of conflict with their religion. Some said they didn’t think their religion addressed the origins of life on Earth.

Some members of all three religious groups, however, did express religious concerns when asked to consider specific kinds of biotechnology research, such as gene editing to change a baby’s genetic characteristics and efforts to clone animals. For example, Muslim interviewees said cloning would tamper with the power of God, and God should be the only one to create living things. When Hindus and Buddhists discussed gene editing and cloning, some, though not all, voiced concern that these scientific developments might interfere with karma or reincarnation.

But religion was not always the foremost topic that came to mind when people thought about science. In response to questions about government investment in scientific research, interviewees generally spoke of the role of scientific achievements in national prestige and economic development; religious differences faded into the background.

These are some of the key findings from a qualitative analysis of 72 individual interviews with Muslims, Hindus and Buddhists conducted in Malaysia and Singapore between June 17 and Aug. 8, 2019.

The study included 24 people in each of three religious groups (Muslims, Hindus and Buddhists), with an equal number in each country. All interviewees said their religion was “very” or “somewhat” important to their lives, but they otherwise varied in terms of age, gender, profession and education level.

A majority of Malaysians are Muslim, and the country has experienced natural migration patterns over the years. As a result, Buddhist interviewees in Malaysia were typically of Chinese descent, Hindus were of Indian descent and Muslim interviewees were Malay. Singapore is known for its religious diversity; a 2014 Pew Research Center analysis found the city-state to have the highest level of religious diversity in the world.

Insights from these qualitative interviews are inherently limited in that they are based on small convenience samples of individuals and are not representative of religious groups either in their country or globally. Instead, in-depth interviews provide insight into how individuals describe their beliefs, in their own words, and the connections they see (or don’t see) with science. To help guard against putting too much weight on any single individual’s comments, all interviews were coded into themes, following a systematic procedure. Where possible throughout the rest of this report, these findings are shown in comparison with quantitative surveys conducted with representative samples of adults in global publics to help address questions about the extent to which certain viewpoints are widely held among members of each religious group. This also shows how Muslims, Hindus and Buddhists as well as Christians around the world compare with each other.

How we did this

The goal of this project was to better understand how people think about science in connection with their religious beliefs. Past research on this topic has often focused on the views of Christians living in the U.S. or other economically advanced nations. This study sought to fill that gap by talking, one-on-one, with Muslims, Hindus and Buddhists living in two growing economies in Southeast Asia: Malaysia and Singapore. Pew Research Center conducted qualitative interviews with 72 people, including 24 in each of the three religious groups (12 in each country).

To be eligible for the study, interviewees had to identify their religious affiliation as Muslim, Hindu or Buddhist, and describe religion as either “very” or “somewhat” important in their lives. They varied in other demographic characteristics, including age, gender, ethnicity, profession, employment status and educational attainment.

Interviews were conducted by Ipsos Qualitative with a local, professional interviewer, using a guide developed by Pew Research Center. Interviews lasted about one hour and were conducted in English in Singapore, and in English or Malay in Malaysia. The Singaporean interviews were conducted June 17 to July 26, 2019, and the Malaysian interviews were done July 31 to Aug. 8, 2019.

Interviewees paint three distinct portraits of the science-religion relationship

One of the most striking takeaways from interviews conducted with Muslims, Hindus and Buddhists stems from the different ways that people in each group described their perspectives on the relationship between science and religion. The Muslims interviewed tended to speak of an overlap between their religion and science, and some raised areas of tension between the two. Hindu interviewees, by and large, described science and religion as overlapping but compatible spheres. By contrast, Buddhist interviewees described science and religion as parallel concepts, with no particular touchpoints between the two.

A similar pattern emerged when interviewees were asked about possible topics that should be off limits to scientific research for religious reasons. Many Muslim interviewees readily named research areas that concerned them, such as studies using non-halal substances or some applications of assisted reproductive technology (for example, in vitro fertilization using genetic material from someone other than a married couple). By contrast, the Hindus and Buddhists in the study did not regularly name any research topics that they felt should be off limits to scientists.

Muslim interviewees say science and religion are related, but they vary in how they see the nature of that relationship

On the relationship between science and islam.

“I don’t see any conflicts [between science and religion]. From what I know in the Quran, they say that there is science in Islam. They talk about the sun, the moon, the stars. They talk about how the water can go up to the sky and become the clouds. When it’s heavy, it goes down to the Earth where it’s taken by the plants when it evaporates up again. It’s part of science.” – Muslim man, age 35, Singapore

“I know that sometimes science and religion don’t tally. … As a person of religion, we tend to believe what our book says. Yeah, I believe what the Quran says, [rather] than scientific proof.” – Muslim woman, age 40, Singapore

Muslims frequently described science and their religion as related, rather than separate, concepts. They often said that their holy text, the Quran, contains many elements of science. The Muslims interviewed also said that Islam and science are often trying to describe similar things. “The research in science are related to the Quran. There are similarities between religion and what is explained by science,” said one Muslim woman (age 25, Malaysia).

The Muslims interviewed offered a wide variety of opinions about the nature of the relationship between science and religion, and whether the two are harmonious or conflicting. Some described science and Islam as compatible overall. For example, one Muslim man said that both science and his religion explain the same things, just from different perspectives: “I think there is not any conflict between them. … In my opinion, I still believe that it happens because of God, just that the science will help to explain the details about why it is happening” (age 24, Malaysia). Others qualified their statement by saying that science is compatible with religion, but the actions of individual scientists can be problematic. “Actually, science and religion don’t conflict with each other – it’s humans’ opinions that conflict,” said one interviewee (Muslim man, age 36, Malaysia).

Still others described the relationship as conflictual. “I feel like, sometimes, or most of the time, they are against each other. … Science is about experimenting, researching, finding new things, or exploring different possibilities. But then, religion is very fixed, to me,” said one Muslim woman (age 20, Singapore). Another interviewee said scientists typically do not consider the views of religious people when conducting their research. “Scientists, whatever they do, they don’t ask for opinions from people well-versed in religious matters,” said another Muslim woman (age 39, Malaysia).

Is there a conflict between religion and science?

When asked, many of the Muslims interviewed identified specific areas of scientific research that bothered them on religious grounds. Some of the areas mentioned by multiple interviewees included research that uses non-halal substances (such as marijuana, alcohol or pigs), some pregnancy technologies that they considered unnatural (for example, “test tube babies” or procedures that use genetic material not taken from a husband and wife) or cloning.

Representative surveys of Muslims in countries around the world find variation in the share of Muslims who see any conflict between science and religion, although this share is less than half in most countries surveyed. The 2018 Wellcome Global Monitor asked respondents if “science has ever disagreed with the teachings of your religion.” Across 51 countries that have large enough samples of Muslims that their views can be broken out separately and analyzed, a common response is that science has “never disagreed” with Islamic religious teachings. 1

Muslims vary in their views about the conflict between science and the teachings of their religion

Similarly, a Pew Research Center survey conducted in 2011 and 2012 that examined the views of Muslims found that, in most regions, half or more said there was no conflict between religion and science, including 54% in Malaysia (Muslims in Singapore were not surveyed). Three-in-ten Malaysian Muslims said there is a conflict between science and religion; the share of Muslims around the world who took this position ranged from a high of 57% in Albania to a low of 14% in the Palestinian territories.

Hindu interviewees generally see science and religion as compatibly overlapping spheres

The predominant view among Hindus interviewed in Malaysia and Singapore is that science and Hinduism are related and compatible. Many of the Hindu interviewees offered – without prompting– the assertion that their religion contains many ancient insights that have been upheld by modern science. For instance, multiple interviewees described the use of turmeric in cleansing solutions, or the use of copper in drinking mugs. They said Hindus have known for thousands of years that these materials provide health benefits, but that scientists have only confirmed relatively recently that it’s because turmeric and copper have antimicrobial properties. “When you question certain rituals or rites in Hinduism, there’s also a relatively scientific explanation to it,” said a Hindu woman (age 29, Singapore).

On the relationship between science and Hinduism

“I believe that whatever science says, the purpose has already been told in my religion. For example, it is said that drinking water from a copper container is very good. This has been proven by the ancestors many years ago. But now only these scientific people come out and say that it is good to use it.” – Hindu woman, age 29, Malaysia

“No, feel free to go ahead and [research] everything. Why would you need to restrict yourself from information or knowledge? Because Hinduism is based on knowledge. It’s called ‘Nyaya.’ That’s ‘knowledge,’ literally translated.” – Hindu man, age 38, Singapore

While many of the Hindu interviewees said science and religion overlap, others described the two as separate realms. “Religion doesn’t really govern science, and it shouldn’t. Science should just be science. … Today, the researchers, even if they are religious, the research is your duty. The duty and religion are different,” said one Hindu man (age 42, Singapore).

Asked to think about areas of scientific research that might raise concerns or that should not be pursued for religious reasons, Hindu interviewees generally came up blank, saying they couldn’t think of any such areas. A few mentioned areas of research that concerned them, but no topic area came up consistently.

Few Hindus say science has conflicted with the teachings of their religion

The sense that Hindus generally see little conflict with science aligns with survey findings to date. In three of the four countries in the 2018 Wellcome Global Monitor with large enough samples of Hindus for analysis, majorities said that science had “never disagreed” with the teachings of their religion, including two-thirds of Hindus in India – which is home to the vast majority of the world’s Hindus. In Singapore, however, Hindus expressed more ambivalence: About half (48%) said science has not disagreed with the teachings of Hinduism, while nearly four-in-ten (38%) said that it has. 2

Buddhist interviewees see science and religion as operating in parallel domains

Buddhist interviewees described science and religion in distinctly different ways than either Muslims or Hindus. For the most part, Buddhists said that science and religion are two unrelated domains. Some have long held that Buddhism and its practice are aligned with the empirically driven observations in the scientific method ; connections between Buddhism and science have been bolstered by neuroscience research into the effects of Buddhist meditation at the core of the mindfulness movement.

On the relationship between science and Buddhism

“Science is something more modern, but Buddhism is something like a mindset. And science is more practical, but Buddhism is theoretical. It is not conflicting.” – Buddhist man, age 40, Malaysia

“I would say that the two [science and religion] are running parallel. It’s difficult to merge the two.” – Buddhist man, age 64, Singapore

One Buddhist woman (age 39, Malaysia) said science is something that relates to “facts and figures,” while religion helps her live a good and moral life. Another Singaporean Buddhist woman (age 26) explained that, “Science to me is statistics, numbers, texts – something you can see, you can touch, you can hear. Religion is more of something you cannot see, you cannot touch, you cannot hear. I feel like they are different faculties.”

To many of the Buddhist interviewees, science and religion cannot be in conflict, because they are different or parallel realms. Therefore, the Malaysian and Singaporean Buddhists largely described the relationship between science and religion as one of compatibility.

Indeed, even when prompted to think about potential areas of scientific research that raised concerns for religious reasons, relatively few of the Buddhists mentioned any. Among those who did cite a concern, a common response involved animal testing. Buddhist interviewees talked about the importance of not killing living things in the practice of their religion, so some felt that research that causes harm or death to animals is worrisome.

Most Buddhists see no disagreement between science and the teachings of their religion

The tenor of these comments is consistent with survey findings from the 2018 Wellcome Global Monitor. Majorities of Buddhists in all 10 countries with large enough samples for analysis said that science has “never disagreed” with the teachings of their religion. 3 This includes 59% of Buddhists in Singapore. (In Malaysia, 55% of Buddhists said the same. However, these results should be interpreted with extra caution because there were just 129 Malaysian Buddhists in the survey sample.) Far smaller shares of Buddhists in these countries see a conflict between science and their religion’s teachings.

Surveys among Christians find wide variation in perceptions of conflict between religion and science though more see at least some conflict than do not

For comparison, representative surveys of Christians around the world also find widely ranging views about whether religion and science have ever disagreed or are generally in conflict. The 2018 Wellcome Global Monitor survey finds wide variation in Christians’ views on this issue. 4 The U.S. stands out, along with several southern European nations, for its relatively high share of Christians reporting that science has disagreed with the teachings of their religion (61%). By contrast, 22% in Singapore, 18% in Sweden and 12% in the Czech Republic say the same.

Christians worldwide vary in whether they see disagreement between science and their religion’s teachings

Pew Research Center surveys asked a similar question in Central and Eastern Europe as well as in Latin America . Christians in these regions tilt toward saying that “there is generally a conflict between science and religion.” A median of 49% of Christians in Central and Eastern Europe say there is generally a conflict, and a median of 39% say there is not. The median view on this question in Latin American was similar (50% to 40%).

Views of conflict between science and religion by Christians in Central and Eastern Europe and Latin America

In a U.S.-based Pew Research Center survey , a majority of Christians (55%) said that science and religion are “often in conflict” when thinking in general terms about religion. When thinking about their own religious beliefs, however, fewer Christians (35%) said their personal religious beliefs sometimes conflict with science; a majority of U.S. Christians (63%) said the two do not conflict.

Such findings broadly align with Elaine Howard Ecklund and Christopher P. Scheitle’s analysis in “Religion vs. Science: What Religious People Really Think,” which finds that many U.S. Christians see little conflict between science and their faith.

This survey also provides a window into the kinds of things that Christians see as a conflict between science and religion. In an open-ended question included on the Center’s survey, respondents who said science conflicted with their personal religious beliefs were asked to identify up to three areas of conflict. Christians most commonly mentioned the creation of the universe, including evolution and the “Big Bang” (cited by 38% of U.S. Christians who saw a conflict between science and their religious beliefs). Respondents also mentioned broad tensions including the idea that man (rather than God) is “in charge,” beliefs in miracles, or a belief in the events of the Bible (26%). Others cited conflict over the beginning of life, abortion, and scientific technologies involving human embryos (12%) or other medical practices (7%).

Evolution is a more frequent point of conflict for those in Abrahamic faiths such as Islam and Christianity

Evolution raised areas of disagreement for many Muslim interviewees, who often said the theory of evolution is incompatible with the Islamic tenet that humans were created by Allah. Evolution is also a common, though by no means universal, friction point for Christians. By contrast, neither Buddhist interviewees, followers of a religion with no creator figure, nor Hindu interviewees, followers of a polytheistic faith, described discord with evolution either in their personal beliefs or in their views of how evolution comports with their religion.

Some Muslims interviewees see origination of humans from the prophet Nabi Adam as at odds with evolution

When asked about the theory of evolution, Muslim interviewees generally talked about conflict between the theory of evolution and their religious beliefs about the origins of human life – specifically, the belief that God created humans in their present form, and that all humans are descended from Adam and Eve. “This is one of the conflicts between religion and Western theory. Based on Western theory, they said we came from monkeys. For me, if we evolved from monkeys, where could we get the stories of [the prophet] Nabi? Was Nabi Muhammad like a monkey in the past? For me, he was human. Allah had created perfect humans, not from monkey to human,” said one Muslim man (age 21, Malaysia).

Islamic views on evolution

“Nonsense. I believe that Nabi Adam is the first human in the world. Before Nabi Adam was created, other living things such as dinosaurs and so on were also created. The theory of human evolution from apes to human is very different from the teaching in Islam.” – Muslim man, age 24, Malaysia

“That theory to me is absurd. People might be saying that during time of Mesopotamia, the people there hunch and bow, with appearance looking like an ape. Maybe that is why one says we come from apes. But, for me, I believe that we come from Adam and Adam came from heaven.” – Muslim woman, age 36, Malaysia

“Our ancestors are not monkeys. Maybe there’s similarity in the DNA, but in Islam the first human is Adam. He’s not a monkey.” – Muslim man, age 35, Singapore

Others emphasized that evolution is only a theory and has not been proven true. “It’s just a theory, because there is no specific evidence or justification. … Just because the DNA [of humans and primates] has a difference of a few percent, that doesn’t mean we are similar,” said a 29-year-old Singaporean Muslim man. Still others said that Charles Darwin developed this theory in order to get famous and did not put adequate thought or research into his theory.

However, a handful of Muslims said they personally believed that humans were descended from primates via the evolutionary process, even though they believed that this deviated from Islamic teaching. “Monkeys can crawl. After that, stand, stand, stand, then become human, right? Yes, I think so. I think, yeah, that one I believe. … [But] religion says all humans in the world come from God. A bit of conflict,” said a 44-year-old Muslim woman from Singapore. Another Muslim woman (age 39, Singapore) said she was open to the concept of evolution, even though her religion tells a different story. “According to religion, we don’t originate from monkeys. But being that we may be related, the possibility is there,” she said.

A Pew Research Center survey of Muslims worldwide conducted in 2011 and 2012 found a 22-public median of 53% said they believed humans and other living things evolved over time. However, levels of acceptance of evolution varied by region and country, with Muslims in South and Southeast Asian countries reporting lower levels of belief in evolution by this measure than Muslims in other regions. In Malaysia, for instance, 37% of Muslim adults said they believed humans and other living things evolved over time.

In the U.S. context, a 2011 Pew Research Center survey found that views of evolution among American Muslims were roughly split: 45% said they believed humans and other living things have evolved over time, while 44% said they have existed in their present form since the beginning of time.

Hindu and Buddhist interviewees emphasize the absence of conflict with the theory of evolution

Evolution posed no conflict to the Hindus interviewed. In keeping with thematic comments that Hinduism contains elements of science, many interviewees said the concept of evolution was encompassed in their religious teachings. “In Hinduism we have something like this as well, that tells us we originated from different species, which is why we also believe in reincarnation, and how certain deities take different forms. This is why certain animals are seen as sacred animals, because it’s one of the forms that this particular deity had taken,” said a 29-year-old Hindu woman in Singapore. When asked about the origins of human life, many Hindu interviewees just quickly replied that humans came from primates.

The Buddhists interviewed also tended to say there was no conflict between their religion and evolution, and that they personally believed in the theory. Some added that they didn’t think their religion addressed humans’ origins at all. “I don’t think Buddhism has any theory on the first human being or anything. For Buddhism, we don’t really have a strong sense of how the first human came along,” said a Buddhist man in Singapore (age 22).

Hindu views on evolution

“I don’t think evolution has anything to do with religion, nothing to do with Hinduism. That was just adaptation. For example, apes to men. It was just adaptation that people eventually changed over time.” – Hindu man, age 26, Singapore

“The concept (of evolution) is the same. The Hindus say it in a different way, and modern science says it in a scientific way.” – Hindu woman, age 27, Malaysia

Buddhist views on evolution

“[Buddhism says] we are all made out of the atoms and molecules, not that we are created by God. Like Christians believe that we are created by God, but no, I as a practicing Buddhist do not believe in that.” – Buddhist woman, age 60, Malaysia

There is limited global survey data on this issue. However, Pew Research Center’s 2014 Religious Landscape Study found that 86% of Buddhists and 80% of Hindus in the U.S. said that humans and other living things have evolved over time, with majorities also saying this was due to natural processes.

Surveys of Christians globally find that majorities in most publics surveyed accept the idea that humans and other living things have evolved over time

Pew Research Center surveys conducted in Central and Eastern Europe and Latin America find that a majority of Christians in most countries in these regions say humans and other living things have evolved over time. An 18-country median of 61% of Christians say this in Central and Eastern Europe, while a median of 30% say instead that humans and other living things have existed in their present form since the beginning of time. The median views on this issue are similar in Latin America (59% and 35%, respectively).

Evolution beliefs by Christians in Central and Eastern Europe and Latin America

Views of American Christians are about the same as those global medians: 58% in a 2018 Pew Research Center survey said that humans and other living things have evolved over time, while 42% said they have always existed in their current form.

People’s responses to questions about evolution can vary depending on how the question is asked , however. Specifically, a 2018 Pew Research Center survey focusing on beliefs about the origins of humans found more white evangelical Protestants, Black Protestants and Catholics expressed a belief in evolution when given the option to say that humans evolved with guidance from God or a higher power .

Such differences in how Christians see the issue of evolution are broadly consistent with an analysis by Fern Elsdon-Baker and her research completed with colleagues in the UK and Canada, which suggest that people’s views on evolution can be nuanced, depending on the exact questions asked.

Interviewees across Muslim, Hindu and Buddhist groups cite tension with research that “goes against nature” or involves harm to animals

Two areas of potential conflict with science cut across religious groups. Interviewees from all three groups raised concerns about scientific research that interferes with nature in some way or that causes harm to animals.

Views on animal welfare and scientific research

“When we do scientific research, we just have to ensure we did not endanger other living things, including animals and humans. We don’t bring harm to any of the people, that is the basic moral value.” – Hindu man, age 22, Malaysia

“In Islam, for example, you shouldn’t subject any human or animals to cruelty. So, I believe if you want to do any testing on rats, you need to ask yourself: “Will the rats suffer?’” – Muslim man, age 59, Singapore

In discussing scientific research using gene editing, cloning and reproductive technologies such as in vitro fertilization, Muslim, Hindu and Buddhist interviewees raised the idea that such practices may go against the natural order or interfere with nature. As one Buddhist man simply put it: “If you have anything that interferes with the law of nature, you will have conflict. If you leave nature alone, you will have no conflict” (age 64, Singapore). Similarly, a Muslim woman said “anything that disrupts or changes the natural state” goes against religious beliefs (age 20, Singapore).

When probed about potential areas of scientific research that should be “off limits” from a religious perspective, individuals from all three religious groups talked about the need to consider animal welfare (and sometimes human welfare) in scientific research. This idea occasionally came up when interviewees were asked for their thoughts about cloning and gene editing; others mentioned animal welfare concerns at other points of the interview, along with the need for ethical treatment of living things in general. Buddhists and Hindus in particular emphasized the need to “do no harm” when probed about characteristics that make someone a good follower of their religions.

A few interviewees thought one other topic should be off limits to scientific exploration: research aimed at core beliefs such as the existence of God, the heavens or holy scripture.

Touchpoints between religion and biotechnology research areas

Interviewees were asked to talk about their awareness of and views about each of three specific research areas in biotechnology – new technologies to help women get pregnant, gene editing for babies, and animal cloning. People had generally positive views of pregnancy technology such as in vitro fertilization, although Muslim interviewees pointed out potential objections depending on how these techniques are used. Views of gene editing and cloning were more wide-ranging, with no particular patterns associated with the religious affiliation of the interviewees.

Individuals from all three religions generally approved of pregnancy technology and in vitro fertilization

The first scientific development raised for discussion involved technologies to help women get pregnant. Interviewees often volunteered that they were familiar with in vitro fertilization, commonly referred to as IVF, which is an assisted reproductive technology. Individuals who expressed positive views about IVF mentioned things pertaining to the help it brings to people trying to conceive in modern times. Some even surmised that IVF itself or the knowledge to develop it was a gift from God.

Buddhists and Hindus on IVF

“I don’t think my religion would have any comments on [IVF and surrogacy]. I think Christians would have more comments on it. Like the very staunch Christians, they think that they can’t do this and that. They are very specific.” – Buddhist woman, age 26, Singapore

“It’s a good thing. Some couples don’t have the chance to get babies. With these technologies, people are finding happiness.” – Hindu man, age 24, Malaysia

Muslims accept pregnancy technologies, with conditions

“You cannot use another person to carry your baby, but people want their own flesh-and-blood baby. So, [IVF] is a really good opportunity. Because otherwise people usually just adopt, and it’s not their flesh and blood. They don’t want that.” – Muslim woman, age 24, Singapore

“In my opinion, IVF does not have any conflict with the religion because it helps to continue the descendants and it involves the correct and qualified person. … The man should be the person who is qualified and marry the woman, and the wife should be the person who is qualified to receive the fetus from the man.” – Muslim man, age 24, Malaysia

“For that particular woman to perform this scientific procedure, the company that executes this procedure must make sure that the woman has a certificate of marriage, meaning legitimately married. I think it is that simple. If she is not married, but she wants (to perform this procedure), I don’t think the company should do it. It is immoral.” – Muslim man, age 36, Malaysia

Even among supporters of these technologies, one common sentiment was that people were either unsure of where their religion stood on this issue or thought that other people – those who were older, more conservative or more religious – might be against it. “I think the old-timers are having a bit of a difficult time with being OK with [IVF]. The young generation, my generation, and the ones younger are OK with this,” said one Hindu man (age 26, Singapore).

Some Hindus and Buddhists noted that they were comfortable with pregnancy technologies themselves, but said that there is pushback from other religions, particularly Islam and Christianity. For instance, when asked about IVF, one Buddhist man said, “Oh, wow, that’s a very good question. Controversy, right? I heard about such before, I think, especially coming from Christianity. But, my personal take, I feel it is fine. It’s still trying to get the balance of being a believer of a religion vs. overly superstitious or believing too much in that religion that you forgo the reality of life going on” (Singapore, age 37). Another noted that Buddhism and Hinduism don’t have the same staunch views on IVF as Muslims. “In Buddhism, we don’t have this type of restriction. It’s totally different from other [religions], if I’m not wrong. If you talk about Muslims, there is. If you talk about Hindus, I think also they don’t,” he said (age 43, Singapore).

Muslim interviewees tended to accept technologies to facilitate pregnancy. However, some Muslims emphasized that they would only be OK with these technologies if certain criteria were met – specifically, if the technologies were used by married couples, and with the couples’ own genetic material. “IVF is fine with me because it uses the couple’s egg and sperm and the mother’s body. You need help inseminating the egg, that’s all,” said one Muslim man (age 59, Singapore). Some Muslims also expressed concern about surrogacy in particular; they said Islam prohibits bringing outside parties into a marriage, and that surrogacy is effectively having a third person enter the marriage. A few other Muslims in the study mentioned the need to consult edicts or talk with leaders in the religious community before they would be able to be fully supportive, a common practice for many controversial issues in Islam.

Opinions varied widely on gene editing and animal cloning

Interviewees, regardless of their religion, said the idea of curing a baby of disease before birth or preventing a disease that a child could develop later in life would be a helpful, acceptable use of gene editing. But they often viewed gene editing for cosmetic reasons much more negatively.

Views on gene editing vary depending on how it is used

“I think science and technology aims to help the people. If you modify the baby, it is not good for them. The baby might also not want what the parents edited. In terms of the treatment of diseases, I think is good, as you can cure the baby.” – Buddhist man, age 23, Malaysia

“I like one half of it, the other half I don’t like. The half that I like was eliminating the diseases. The part where you can make the eye color and all that? I wouldn’t say I’m against it, but I’m definitely not up for it.” – Hindu woman, age 40, Singapore

Muslims’ concerns with “playing God”

“Cloning, to put it simply, you’re delving into an area where you’re playing God. It is concerning because if it’s taken as something that’s normal, it means that humans can do things that previously no one could do. That means we could create ourselves. That goes against the beliefs that I have, because as a Muslim, while we have the ability to do certain things, it does not mean that we should do those things.” – Muslim man, age 29, Singapore

Several interviewees brought up the idea of not agreeing with gene editing out of fear that people might want to Westernize their children. For example, some repeated the concern that gene editing would be used to create babies with blond hair and blue eyes. “In terms of the diseases, I think it is acceptable. If they want to change the hair or eyes color? We are not European people,” said one Muslim woman (age 47, Malaysia).

Views of cloning were similarly conditional. Individuals from all three religions remarked on their disapproval of cloning for humans. But interviewees generally found animal cloning to be a much more acceptable practice. Many people interviewed envisioned useful outcomes for society from animal cloning, such as providing meat to feed more people, or to help preserve nearly extinct animals. For example, a Hindu woman said, cloning “is a good idea because some of the animals, like tigers, are on the brink of extinction, so I think it is good to clone before they are extinct” (age 27, Malaysia).

Many of the issues raised about gene editing and cloning mirrored each other. Some of the concerns were based on religious traditions and values. For example, primarily Muslim interviewees mentioned that cloning could interfere with the power of God, who should be the only one who can create.

To the extent Hindus and Buddhists in the study expressed religious concerns pertaining to gene editing and cloning, they generally brought up the idea that these scientific methods might interfere with karma or reincarnation. (Some interviewees also mentioned the potential of IVF to interfere with karma, but they were generally less concerned about this.) One Buddhist woman, talking about gene editing, said: “Sometimes the person is born with sufferings, and it is because maybe previously he had been doing some evil things” (age 45, Singapore). When asked about cloning, a Hindu man expressed similar views. “For Hinduism, we believe that how we look like, how we are, our hands and our legs, it’s because of our past life. So, for example, they will always say that if I am handsome and I’m smart, it’s because in my past life I actually was a nicer person to people. Because of karma, because of reincarnation, I was born back into the better person” (Hindu man, age 25, Singapore).

Pew Research Center surveys in the U.S. survey find a strong relationship between levels of religious commitment and views on biotechnology developments, including gene editing. In a 2018 survey , majorities of U.S. Christians, including white evangelicals and other Protestants as well as Catholics, said if the development of gene editing for babies entailed embryonic testing, it would be taking the technology too far. A common finding in Center surveys of Americans on emerging biotechnology issues such as gene editing for babies and animal genetic engineering is that public opinion depends on the use and effects of emergent technologies for society. 5

Religious differences fade as interviewees think about the value of government investments in scientific research

Not all aspects of science are seen through a religious lens. Regardless of their religion, the people we spoke with overwhelmingly described investment in scientific research, including medicine, engineering and technology, as worthwhile. Malaysians and Singaporeans alike broadly shared this feeling.

Support for investment in scientific research

“I think it is very, very worth investing because the research is not just gathering information and data, but indirectly it creates job opportunities for the future. These would be very useful for the future and it can directly help a country to develop.” – Muslim man, age 33, Malaysia

“For me, engineering and technology investment is worthwhile because we want to be comparable to other advanced countries.” – Muslim man, age 21, Malaysia

“It’s never enough [investment], because the more we do, the better results we’ll get. … Maybe one day there would be a cure for cancer in a very easy way. Maybe they will be able to detect mental illnesses through scans. If that is possible through research, it will be a breakthrough for a lot of people.” – Hindu man, age 38, Singapore

On scientific research and national prestige

“If we do something that no other countries have been doing, we can make good money out of it and we can be a pioneer in that field. A lot of Malaysians have been contributing their ideas to other countries, but not to their own country. … So why not we do it for our own country, and get a name for Malaysia, and get famous.” – Hindu woman, age 29, Malaysia

In both countries, interviewees described government investment in science as a way to encourage economic development while also improving the lives of everyday people. People often were particularly enthusiastic about government investment in medicine and spoke of its potential to improve their country’s medical infrastructure and care for an aging population.

But others expressed some hesitation about government investment because they felt their government wasn’t doing a good job of ensuring that the research produced meaningful results, or because they thought the research didn’t benefit the public directly. “If there’s results, then it will be worthwhile. … I don’t think [there are results] because I’ve never heard anybody say ‘Wow, Singapore has discovered a new drug,’” said one Buddhist woman (Singapore, 26). Some interviewees also said they supported government investment in medical research, but that they thought the private sector could take care of investment in engineering or technology.

Malaysians also mentioned that a sense of national pride or prestige could come from government investment in science and the subsequent achievements. For example, one Buddhist woman (age 29) said research on medicine and technology could help Malaysia “become famous compared with other countries.” A Hindu man, 24, said he hoped the government would increase its spending on engineering and technology, because it would provide more jobs and show that Malaysia is a high-achieving country. He said more investment would “[help] a lot of people to achieve their dreams. You are putting Malaysia in the top table.” Another Malaysian man expressed a similar sentiment, saying: “For me, engineering and technology investment is worthwhile because we want to be comparable to other advanced countries” (Muslim, age 21).

We appreciate the thoughtful comments and guidance from Sharon Suh, Ajay Verghese and Pew Research Center religion experts including Besheer Mohamed, Neha Sahgal and Director of Religion Research Alan Cooperman on an earlier draft of this essay.

We greatly benefited from Mike Lipka’s editorial guidance, graphic design from Bill Webster, and copy editing from Aleksandra Sandstrom.

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Science of Spirituality (+16 Ways to Become More Spiritual)

When war hits, people pray for and depend on one another.

When terror tries to steal life from us, we stand in solidarity and hope for the goodness of humanity.

Science is a very valuable part of humanity. However, it hasn’t yet explained it all. Stepping fully into a meaningful life requires a shift in the way we show up for ourselves and others.

Building the science of spirituality into a practice takes intention and effort. The benefits are far reaching, even if perfect scientific experimentation is somewhat elusive.

Read on to see how science and spirituality mix into what makes life meaningful and beautiful.

Before you continue, we thought you might like to download our three Mindfulness Exercises for free . These science-based, comprehensive exercises will not only help you cultivate a sense of inner peace throughout your daily life, but will also give you the tools to enhance the mindfulness of your clients, students, or employees.

This Article Contains:

Defining spirituality, relationship between spirituality and science, science vs. spirituality: skeptical take.

6 Empirically Proven Benefits of Spirituality (Stress Reduction Segment)

Starting Your Own Practice

5 tips for your business, 5 books on the topic, a take-home message.

Spirituality can be defined broadly as a sense of connection to something higher than ourselves. Many people search for meaning in their lives. The sense of transcendence experienced in spirituality is a universal experience. Some find it in monotheistic religion, while others find it in meditation.

While the understanding of spirituality differs across religions and belief systems, it can be described by finding meaning and purpose in life. Religion and spirituality are not understood in the same way, though they often overlap. Spirituality describes a much broader understanding of an individual’s connection with the transcendent aspects of life.

Seeking a meaningful connection with something bigger than yourself can result in increased positive emotions. Transcendent moments are filled with peace, awe, and contentment. Emotional and spiritual wellbeing overlap, like most aspects of wellbeing.

Self-transcendent emotions are linked to increased spirituality (Saroglou, Buxant, & Tilquin, 2008). It is hypothesized that spirituality is related to the broaden and build theory (Fredrickson, 1998, 2001). Though not all positive emotions stimulate a self-transcendent state, some increase with practices in spirituality.

Scientifically tracking emotions can be like searching for meaning in the shapes we see in the clouds. While the experience of emotions varies from person to person, the experience of transcendent emotions can be seen as more universal and is connected to spirituality.

Self-transcendent emotions connect us all through prosocial behavior (Stellar et al., 2017). Emotions like gratitude , compassion, and awe connect us all through their prosocial capacity. Transcendent emotions promote behaviors that connect human beings and stabilize prosocial connection (Haidt, 2003).

Self-transcendent emotions include:

Appreciation
Inspiration

These emotions have a particular capability of bonding individuals together. They are linked with higher levels of spirituality. As self-transcendent emotions are focused on others, more meaningful, purpose-filled interactions are possible.

Many positive psychology interventions are grounded in ancient religious and spiritual teachings, which are not typically included in treatment for psychopathology. There are empirically validated interventions for the following four virtues: hope, gratitude, forgiveness, and self-compassion (Rye, Wade, Fleri, & Kidwell, 2013).

By exploring the psychological theory behind these four virtues, science and spirituality can collectively serve more people.

The psychology of hope began in the 1950s. The explanation of hope was, at that time, focused on goal attainment. In positive psychology, it has expanded to explain the process of goal attainment better.

The theory includes both pathways to goal attainment and agency. Hopeful thought reflects the belief that one can find pathways to desired goals and become motivated to use those pathways (Snyder et al., 1991). Hope, by this definition, drives the emotions and wellbeing of human beings.

Depending on one’s world view, hope interventions can help find pathways to connect with the divine and improve one’s wellbeing. It will differ by religion and one’s understanding of the role of the divine in the agency of hope. Interventions that respect the individual’s worldview will clearly be more accepted and helpful.

The psychology of gratitude is conceptualized as a higher emotion connected to morality. Gratitude has been described in science as a prosocial moral emotion that is useful for two key reasons:

a) It functions as a moral barometer because it indicates when an interpersonal interaction is perceived as beneficial.

b) It reminds us that our power is limited (McCullough & Tsang, 2004).

The benefits of the practice of gratitude are far reaching, regardless of religious ideation.

The psychology of forgiveness has various definitions. The broadest definition is an adaptive human instinct activated in certain social situations (McCullough, 2008). By this definition, forgiveness does not require a future relationship with someone who has wronged you. It frees you instead of the instinct for vengeance.

The psychology of self-compassion has been empirically backed through the work of Kristin Neff. Self-compassion is conceptualized in three components (Neff, 2003):

Expressing kindness toward oneself and viewing one’s shortcomings with a nonjudgmental attitude
Connecting one’s experience of suffering with that of the collective human experience
Become mindful of suffering without becoming attached or making it a part of one’s identity

These four virtues of hope, gratitude, forgiveness, and self-compassion are found in all areas of religion in various ways. Spirituality and science overlap in foundational ways to allow for the human experience to bond us in a collective experience. Interventions that value the unique worldview of each individual will be more impactful, as they allow for individual belief systems to be enhanced by science.

Spirituality is universally connective in the realization that suffering is a part of human existence. Science and tough-minded folks often try to downplay the role that innate spiritual practice has on wellbeing.

Even well-meaning psychologists may have a negativity bias toward interventions offered in positive psychology (Sheldon & King, 2001). With a traditional focus on diagnosis and pathology treatment, less attention is spent on psychological health. Opening minds to interventions that encompass spirituality might help aid the individual in treatment.

There have been over 300 studies seeking to understand the relationship between spirituality and health (Thoresen, 1999). Yet, there remain many who question the validity of the impact spirituality can have on wellbeing. Many practitioners in the hard sciences have a healthy skepticism toward data and hypotheses that are correlational rather than causal (Feinstein, 1988).

One might say to the skeptics, though, “ what will it hurt? ” Discussing an individual’s spirituality in treatment could be a spark that they need to ignite their hope and motivation toward personal goals. A descriptive, rather than prescriptive, understanding of spirituality may do more good than harm, especially when action is later self-motivated.

6 Empirically Proven Benefits of Spirituality

Theorists as early as William James have hypothesized that an individual’s spiritual practices can influence physiological as well as psychological wellbeing.

With so many links to immune system boosts and higher survival rates in heart surgery survivors, it is important to have a look at the proven benefits of spirituality.

Though the causality of spiritual influence in physiological wellbeing is more challenging to prove, there is ample evidence to highlight the benefits one might experience by having a spiritual practice.

Most studies are correlational. However, most are also empirically proven across religions. Most people would agree that they don’t need experiential evidence to intuit that spirituality will help them have higher rates of overall wellbeing and life satisfaction.

A meta-analysis of over 40 independent samples reported that religious involvement is significantly and positively associated with longevity (McCullough, Hoyt, Larson, Koenig, & Thoresen, 2000). People live longer, have more satisfying, meaningful lives, and have lower rates of depressive states.

Though more studies need to be done to explore the mechanisms by which spirituality improves wellbeing, the studies that already exist indicate they’re at the very least related.

A study on Mindfulness-Based Stress Reduction showed improvement in overall life satisfaction and physical and mental health (Greeson et al., 2011).

Through participation in a meditation program, increases in spirituality lowered instances of depression. By becoming more mindful, a correlation with Gestalt psychology was noted, as a basis for reducing depressive thoughts in real time.

Several studies have shown an increase in job satisfaction with an increase in spirituality in the workplace (Akbari & Hossaini, 2018). The studies conclude that by building interconnective experiences into a workplace, people will be more productive and have greater satisfaction in their work.

Pharmaceuticals have not had great success in eliminating a problem if rising levels of depression. A specific form of prayer that is said to have a healing effect on depressive symptoms is meditative/centering prayer (Johnson, 2018).

The Mindful Way Through Depression – Dr. Zindel Segal

Lowering blood pressure and hypertensive levels has been shown as a benefit of spirituality. A study on the effects of Transactional Psychophysiological Therapy showed a significant impact on patients who participated (Thomas, 1989). With proper training, nurses can help patients lower their blood pressure by finding “inner peace.”

Download 3 Free Mindfulness Exercises (PDF)

These detailed, science-based exercises will help you or your clients enjoy the benefits of mindfulness and create positive shifts in their mental, physical, and emotional health.

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Spirituality and Stress Reduction – Dr. Emma Seppala

Dr. Emma Seppala, the science director of Stanford University’s Center for Compassion and Altruism and author of “ The Happiness Track ” (2017), explains the mechanisms that can lead to these outcomes.

According to Dr. Seppala’s research, spiritual people engage in practices known to reduce levels of stress. For example, spiritual people are more likely to:

Volunteer or donate to the poor. Regular community service can serve as a buffer against the effects of stress, thus leading to longer lives.
Meditate to cope with stress. Forty-two percent (42%) of spiritual people meditate when stressed rather than overeat or indulge in unhealthy coping behaviors. Meditation has all kinds of benefits, from improved health, happiness, and focus to decreased pain and depression.
Live with a built-in community . After food and shelter, social connection is the top predictor of health, authentic happiness, and longevity. Religious people are more likely to spend time with family and feel a strong sense of belonging to a community of like-minded people.
Turn to prayer. Research suggests prayer helps people find comfort by assisting them to deal with difficult emotions, encourages forgiveness, and leads to healthier relationships.

Of course, these findings could also indicate a placebo effect. We tend to feel better when we believe something will make us feel better.

Even if they are placebo effects, can it hurt to go to a yoga class, volunteer at a homeless shelter, or attend a silent retreat? The benefits may be worthwhile.

Higher levels of psychological resilience, positive emotions, and improved immune response have all been linked with spirituality. Spirituality is not a simple subject for experimental study. However, knowing that there is such a high correlation with physical and psychological wellbeing, most practitioners would agree that improvement in how care providers include spirituality in practice is warranted.

Most human beings are looking for meaning in their lives . Forming connections in troubling times eases stress and depressive symptoms, and increases immune response.

Here is a rough guideline on how to begin:

Start small and make new habits easy . There is no need to fully adopt a set of beliefs overnight. Becoming more spiritual can be as simple as staying silent for 5–10 minutes a day in a quiet, soothing environment .
Commit . Love yourself enough to attempt to find moments of transcendent emotions daily. Through increasing hope, kindness, self-compassion, gratitude, and awe, anyone can start being more spiritual right away. All it takes is one decision to change perspective.
Practice. Finding moments of transcendence to replace moments of frustration will not happen by waving a magic wand. Human beings must practice mindful attention to their thoughts, emotions, and behavior to find experiences in spirituality.
Study. Explore others’ experiences of spirituality, whether through religion or personal journeys. Find something that you find relatable. Ask questions and get curious about people who have cultivated this beautiful way of being in the world.
Develop an optimistic explanatory style . While getting curious and beginning to ask more questions, slowing down how you speak and exploring strong personally held beliefs can open your mind to more possibilities.
Choose love and respect . With every interaction, lead with a loving and kind way of being. Even when dealing with awkward interactions, staying calm and in a loving mindset can deescalate the situation. Can you imagine the Dalai Lama yelling at someone? He interacts with skeptics and highly intelligent people who might seek to threaten his way of being in the world, yet he shows up every single time with love. He respects his interactions as opportunities to learn from alternative perspectives.

What is the point of spirituality – The School of Life

Develop a space where spirituality is accepted. While there will always be differences in how people connect with their personal spirituality, having an open space for it to show up is an important place to start. Allowing for inclusion is a vital part of any business to begin to include spirituality.

Include gratitude. Businesses that have this attitude infused into their daily work typically thrive. Infusing gratitude in every interaction is a massive shift. For instance, when a difficult conversation is happening, thanking someone for their perspective is a grounding space for all parties.

Weave a mindset of integrity and service into every aspect of your business. The more an “others-focused” approach can be intertwined in business, the better employees and customers will receive the business. Decide how employees are expected to show up and who it is you’re serving with absolute integrity and honesty.

Include compassion in how your business gives back to the world. The most impactful businesses are those with a genuine contribution that they make to humanity. Imagine if marketing focused entirely on who needed a product or service as an act of compassion.

People who are inspired by the work they’re doing are more spiritually connected to the work they’re doing. Cultivate opportunities for your employees to connect with the higher meaning of the work you do. Hold space for each employee to find the value in the work they do and the effect it has on the world.

Top 17 Exercises for Mindfulness & Meditation

Use these 17 Mindfulness & Meditation Exercises [PDF] to help others build life-changing habits and enhance their wellbeing with the physical and psychological benefits of mindfulness.

Created by Experts. 100% Science-based.

The selection of books below are thought-provoking and offers an interesting blend of old and new.

1. The Science of Spirituality: Integrating Science, Psychology, Philosophy, Spirituality & Religion – Lee Bladon

The Science of Spirituality by Lee Bladon

It covers a wide array of topics linked to spirituality and what traditional science might have the tendency to overlook.

Available from Amazon .

2. Handbook of Hope: Theory, Measures, and Applications – C. Richard Snyder

This work offers not only the basis of psychological inquiry into hope, but also measures and applications for practitioners.

3. The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom – Jonathan Haidt

Woven together in this wonderful work is what each of us can connect with to bring about a more meaningful life.

4. The Road Less Traveled, Timeless Edition: A New Psychology of Love, Traditional Values and Spiritual Growth – M. Scott Peck

This work brilliantly wove psychology and spirituality into a guidebook for a meaningful life.

Dr. Peck tirelessly worked his whole life to improve community and wellbeing.

5. The Positive Psychology of Meaning and Spirituality: Selected Papers from Meaning Conferences – Paul T. P. Wong, Lilian C. J. Wong, and Marvin J. McDonald

The editors have covered a variety of topics to help understand meaning, purpose, and our way through the suffering that comes with being human.

The world is often in a state of tremendous suffering. Globally, humans are desperate to make sense of tragedy and psychological pain. From this vantage point, the only way through it is with spirituality.

The need to grow our understanding of the meaning of life, the purpose we have within it, and the love that we share for humanity is eternal. Stepping fully into what matters for humans will aid us in survival and into lives that are flourishing.

With appreciation, love, self-compassion, gratitude, and kindness, we might have a chance to shift into a state of improved wellbeing. Be responsible with your thoughts. Be responsible with your emotions. Be responsible in the way you treat others.

Be well, and love the ones you can.

Thank you for reading.

We hope you enjoyed reading this article. Don’t forget to download our three Mindfulness Exercises for free .

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Bladon, L. (2007). The science of spirituality: Integrating science, psychology, philosophy, spirituality & religion. Lulu.com.
Feinstein, A. (1988). Scientific standards in epidemiologic studies of the menace of daily life. Science, 242 (4883), 1257–1263.
Fredrickson, B. L. (1998). What good are positive emotions? Review of General Psychology, 2 , 300–319.
Fredrickson, B. L. (2001). The role of positive emotions in positive psychology: The broaden-and-build theory of positive emotions. American Psychologist, 56 , 218–226.
Greeson, J. M., Webber, D. M., Smoski, M. J., Brantley, J. G., Ekblad, A. G., Suarez, E. D., & Wolever, R. Q. (2011). Changes in spirituality partly explain health-related quality of life outcomes after Mindfulness-Based Stress Reduction. Journal of Behavioral Medicine , 34 (6), 508–518 .
Haidt, J. (2003). The moral emotions. Handbook of Affective Sciences, 11 , 852–870.
Haidt, J. (2005). The happiness hypothesis: Finding modern truth in ancient wisdom . Basic Books.
Johnson, K. A. (2018). Prayer: A helpful aid in recovery from depression. Journal of Religion and Health , 57 , 2290–2230.
McCullough, M. E., Hoyt, W. T., Larson, D. B., Koenig, H. G., & Thoresen, C. (2000). Religious involvement and mortality: A meta-analytic review. Health Psychology , 19 (3), 211–222.
McCullough, M. E. (2008). Beyond revenge: The evolution of the forgiveness instinct. Jossey- Bass.
McCullough, M. E., & Tsang, J. A. (2004). Parent of the virtues? The prosocial contours of gratitude. In R. A. Emmons & M. E. McCullough (Eds.), The psychology of gratitude (pp. 123–141). Oxford University Press.
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Science and Spirituality

Science without spirituality seeks to work mainly in human interest and gives birth to technologies of comfort and convenience, as well as control and consumerism. Science denuded of deep values and the human spirit follows the lead given by money, military and materialism. Such science works for those who can pay for it, and doesn't accept any constraints or limits in its search to find the secrets of nature to meet insatiable human greed - particularly the greed of a powerful and privileged elite - very often at a great cost to other forms of life. A dispirited science is more likely to be misused and exploited by vested interests. So, science without spirituality is not only incomplete, it is also vulnerable and even dangerous. On the other hand, spirituality without science is also incomplete. Such spirituality seeks otherworldliness and gives birth to institutionalised religions infected with dogmas, blind faith and fundamentalism. Spirit stripped of the daily concerns of human affairs follows the lead given by the gurus, priests and missionaries who promise their followers a place in heaven and inject fear of hell - thus exploiting the natural human urge for a spiritual fulfilment. Science without spirituality has ill-served the Earth, and spirituality without science has degenerated into dogmatic exclusivity. [...] While science can offer practical tools and knowledge for living, spirituality can offer meaning. We need both. When a rich mixture of science and spirituality is available to us, why should we think in terms of 'either/or'? Why not 'both ... and'? Why not celebrate the unity of physics and metaphysics? Information and transformation? Human ingenuity and imagination? Galileo and Gandhi? Einstein and Aquinas? Yes: the best of both worlds. --Satish Kumar ( more )

Add Your Reflection

3 past reflections.

On Dec 30, 2023 Ishan wrote :

Post your reply, on may 16, 2018 rev. kitkat wrote :.

Whoa!!

On Jul 26, 2011 Bipin wrote :

How much difference is there between science and spirituality? Why do not some scientists believe in spirituality?

Evolved scientists surely believe in spirituality. Those who are not yet fully evolved may not believe in spirituality. Einstein was startled after reading Bhagwad Gita. If you hear a quantum physicist talking, you will feel as if the text is being quoted from the scriptures only. ‘What is this?’ is science.’ Who am I?’ is spirituality. Objective analysis is science and subjective understanding is spirituality. And they go hand in hand. In the East, they were never in conflict with each other. It is said in Bhagvad Gita –‘Gyan Vigyana triptatma’. You will find fulfillment only when science and spirituality go together. We need both science and spirituality to bring contentment to our soul.

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Science & Spirituality

Science and spirituality

The road to science& spirituality are opposite, but we should trend both.

India launched its most awaited scheduled of Chandrayaan 2, not that long ago.The chairman of ISRO K.Sivan was at Tirupati Temple to offer puja for the success of the moon mission. It apparently leads us to question ;

Why a super efficient scientist organisation , renowned and globally appreciated needs blessings from God , for its success?

Isn’t it very contrasting, and isn’t the continuousendeavour and pursuit to scientific knowledge enough?, Why does support of something to back science required? specifically, which science deniesof in particular?

In this essay we’ll analyse, what science and spirituality stand for ?? Despite being opposite, why is it necessary to keep a balance of both ?? Their differences and similarities will be decoded and also, what humanity needs to choose in present scenario ?

Most of us tend to confuse spirituality with religion, Religion is based on scriptures certain teachings, has limits, has rules and laws prescribed.

It guides us to the way of life and their is a boundary, a course of rigidity which a religion provides

Whereas, spirituality is an experience. Like Swami Vivekananda said “ you have to grow from inside out, None can teach you, make you spiritual, there are no teachers but your own soul “

Adhyatm consists of two words ‘Adhi’ and ‘Atman’ which simply means pertaining to soul. Spirituality deals with the nature of soul and information related to the soul. A soul that is absolute and the ultimate truth. It is a process of leading the total energy in the body to the soul.

spirituality is about integrity. It helps us to find meaning in life, provides a foundation of our values to guide us in the way we behave with self, others and the world around us. Spirituality is the science of human growth for self transformation & also for world transformation through Peace & Purity. Albert Einstein said once: “No problem can be solved from the same consciousness that created it. We must learn to see the world a new “

• Spirituality is an attitude that is positive and looking at the best in everyone and everything • Spirituality is an inner journey to discover inner peace & is all about expanding our capability to live love and learn. • Spirituality is the process of balance between Dharma & Karma. • Spirituality is the “process of Self-Transformation from impure consciousness to pure consciousness to achieve inner peace, happiness & prosperity. Therefore, spirituality is pious, it provides stabilityto oneself, and keep us moving in positive direction, being our own teacher and guide in the process of life.

Whereas, when we talk about science, it not only brings true knowledge, factual knowledge with logic and evidences. In pursuit of rational knowledge people started questioning religious beliefs. More the scientific discoveries, more the question on belief system. Science has a more rational approach it is a work of logic and proofs.

From the cosmos to the shape of the Earth , time , light , sound, as well as life . Which once was believed to exist because of various superstitions, and religious centuries back, All this is more of a scientific discovery with proven facts.

The shift from religion to science, the Industrial revolution, millennial lifestyle, rise of individual living, aloofness , emotionally weak . Mentally unhealthy.

So, people sought refuge to spirituality for solace .

No matter what amount of scientific knowledge we may possess, it’ll be very little compared to the vast mysteries of the world , and this void will be filled by spirituality. Which has been unanswered by science time and again . Spirituality fills those gaps and curiosity positively.

Spirituality itself is extremely scientific because it wants to examine the world and its nature, just like the scientist. t wants to look at the world; it wants to observe the world and see –

· What the world really is?

· Where does it come from?

· What happens to it?

· How does one perceive it?

· How does it change?

· How does it end?

It observes all its processes, its dissolution, its making, everything.

Spirituality is very scientific. And then spirituality goes beyond science.

Science stops at the world.

Spirituality looks at the world, then looks at the self, then sees the direct relation between the world and the self and hence, sees the two as one.

So, there are the two aspects of spirituality.

1. The first is a very-very scientific observation of the world.

If the mind is not scientific enough, it cannot be spiritual. If the mind does not know the world, it cannot move to something beyond the world. Knowing the world, its movements, its games, its suffering and its cunningness is very important. The spiritual mind must deeply understand the world. That is one aspect of Spirituality.

2. The second aspect is Faith.

I understand the world. I see that I am made of worldly influences but I also have faith that there has to be something beyond these influences; influences which give me nothing but suffering.

This is Spirituality; attention and faith.

And both are just helping you to go towards something that is of the beyond; something that is not merely a mental apparition.

Social Context

Science will help the industries in growing of wealth , which might lead to in equality but spirituality promotes brotherhood, social cohesion and equality.

In contrast, science encourages people to think rationally devoid of superstitions.

Hence, conditions of two will definitely enhance the standards of living& well-being.

Environment

Coordination of science & principle holds importance . Science and technology facilitating, mining, felling of trees etc.

But remember, Chipko movement, or Appiko movement, which were geared by the spirituality that saved the trees.

In contrast, blind faith spirituality comes in the way of growth & Development in modern world.

Science led to evolution of artificial intelligence, robotics, machine learning.

Becoming nuclear power countries, creating differences among other states. Being war ready . In contrast, spiritual diplomacy needs to be promoted, technology with science plus spirituality.

For e.g. : India’s “ no first use “ policy for nuclear weapons for the prosperity of humanity as a whole. This is because India’s nuclear policy is not to harm others but for the purpose of self defence from thehostile neighbour’s.

For science that which cannot be detected, does not exist. If something can just not be detected, absolutely undetectable it is, then science will say, “It does not exist”.

Spirituality says, “My instruments for detection are very limited. I detect using my senses and my intellect which are quite limited. Something that cannot be thus detected may also exist; in fact it may be more real than what the senses announce as real.” Spirituality thus lacks the arrogance of science.

Science says if my eyes can see, look at it, only then it exist.

Spirituality says but first of all am I sure that my eyes are an instrument capable enough to tell me the truth?

Spirituality is an honest, brutally honest search for the truth.

Spirituality is deeply scientific and so very scientific that it transcends science.

Science without spirituality is not only incomplete but also vulnerable.

Such science is more likely to be misused and exploited by vested interest.

It works for only those who can pay for it. It aims to satisfy one’s greed rather than need.

In a nutshell, to meet the crisis of humanity, the coordination of science and spirituality is inevitable.

M.K Gandhi said “ that if both science and spirituality go hand in hand then one can create heaven on the holy earth “

Sustainable development is the need of the hour and this is possible only with the coordination of science and spirituality.

Let’s believe in building a better tomorrow and take steps towards it .

uddharedaatmanaatmanamnaatmaanamavasaadayet

i think youâ ve given a nice perspective. hope to read more of you.

science & spirituality, both needs sound mind with lotta grey matter. so it depends who is trying to integrate both opposite processes for the benefit...

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On the Intersection of Science and Religion

How we did this

Interviewees paint three distinct portraits of the science-religion relationship

Muslim interviewees say science and religion are related, but they vary in how they see the nature of that relationship

Muslims vary in their views about the conflict between science and the teachings of their religion

Hindu interviewees generally see science and religion as compatibly overlapping spheres

On the relationship between science and Hinduism

Buddhist interviewees see science and religion as operating in parallel domains

On the relationship between science and Buddhism

Surveys among Christians find wide variation in perceptions of conflict between religion and science though more see at least some conflict than do not

Christians worldwide vary in whether they see disagreement between science and their religion’s teachings

Views of conflict between science and religion by Christians in Central and Eastern Europe and Latin America

Evolution is a more frequent point of conflict for those in Abrahamic faiths such as Islam and Christianity

Some Muslims interviewees see origination of humans from the prophet Nabi Adam as at odds with evolution

Islamic views on evolution

Hindu and Buddhist interviewees emphasize the absence of conflict with the theory of evolution

Hindu views on evolution

Buddhist views on evolution

Surveys of Christians globally find that majorities in most publics surveyed accept the idea that humans and other living things have evolved over time

Evolution beliefs by Christians in Central and Eastern Europe and Latin America

Interviewees across Muslim, Hindu and Buddhist groups cite tension with research that “goes against nature” or involves harm to animals

Views on animal welfare and scientific research

Touchpoints between religion and biotechnology research areas

Individuals from all three religions generally approved of pregnancy technology and in vitro fertilization

Buddhists and Hindus on IVF

Muslims accept pregnancy technologies, with conditions

Opinions varied widely on gene editing and animal cloning

Views on gene editing vary depending on how it is used

Muslims’ concerns with “playing God”

Religious differences fade as interviewees think about the value of government investments in scientific research

Support for investment in scientific research