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Is Science Spiritual or Spirituality Scientific ?

Is Science Spiritual or Spirituality Scientific ?

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

Some theories hold that reality and consciousness are one and the same. Is the universe really all inside your head.

  • DESCARTES : I think therefore I am”, but surely “I think therefore you are” is going a bit far? Not for some of the brightest minds of 20th-century physics as they wrestled mightily with the strange implications of the quantum world.
  • According to prevailing wisdom, a quantum particle such as an electron or photon can only be properly described as a mathematical entity known as a wave function. Wave functions can exist as “superpositions” of many states at once. A photon, for instance, can circulate in two different directions around an optical fibre; or an electron can simultaneously spin clockwise and anticlockwise or be in two positions at once.
  • When any attempt is made to observe these simultaneous existences, however, something odd happens: we see only one. How do many possibilities become one physical reality?
  • This is the central question in quantum mechanics, and has spawned a plethora of proposals, or interpretations. The most popular is the Copenhagen interpretation, which says nothing is real until it is observed, or measured. Observing a wave function causes the superposition to collapse.
  • However, Copenhagen says nothing about what exactly constitutes an observation. John von Neumann broke this silence and suggested that observation is the action of a conscious mind. It’s an idea also put forward by Max Planck, the founder of quantum theory, who said in 1931, “I regard consciousness as fundamental. I regard matter as derivative from consciousness.” …

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, 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.

The Relationship between Science and Spirituality

  • All of us are trained differently at several Asian, European and American universities. From our early student years, we are fascinated by the dramatic changes of concepts and ideas that occurred in physics during the first three decades of our life.
  • In our quest we brood the profound change in our worldview that was brought about by the conceptual revolution in physics — a change from the mechanistic worldview of Descartes and Newton to a holistic and ecological view.
  • In our subsequent studies, we engage in a systematic exploration of a central theme: the fundamental change of world view, or change of paradigms, that is now also occurring in the other sciences and in society; the unfolding of a new vision of reality, and the social implications of this cultural transformation.
  • To connect the conceptual changes in science with the broader change of worldview and values in society, we to go beyond physics and look for a broader conceptual framework. In doing so, we realize that our major social issues — health, education, human rights, social justice, political power, protection of the environment, the management of business enterprises, the economy, and so on — all have to do with living systems; with individual human beings, social systems, and ecosystems.
  • With this realization, our interest shift from physics to the life sciences. Using insights from the theory of living systems, complexity theory, and ecology, we begin to put together a conceptual framework that integrates four dimensions of life: the biological, the cognitive, the social, and the ecological dimension. At the very heart of it, we find a fundamental change of metaphors: from seeing the world as a machine to understanding it as a network.

We are starting to see the world as a network.

  • We have discovered that the material world, ultimately, is a network of inseparable patterns of relationships. We have also discovered that the planet as a whole is a living, self-regulating system. The view of the human body as a machine and of the mind as a separate entity is being replaced by one that sees not only the brain, but also the immune system, the bodily organs, and even each cell as a living, cognitive system. And with the new emphasis on complexity, nonlinearity, and patterns of organization, a new science of qualities is slowly emerging.
  • We call this new science ‘the systems view of life’ because it involves a new kind of thinking — thinking in terms of relationships, patterns, and context. In science, this way of thinking is known as ‘systems thinking’, or ‘systemic thinking’.

The Systems View of Evolution

  • The systems view of life, not surprisingly, includes a new systemic understanding of evolution. Rather than seeing evolution as the result of only random mutations and natural selection, we are beginning to recognize the creative unfolding of life in forms of ever-increasing diversity and complexity as an inherent characteristic of all living systems. Although mutation and natural selection are still acknowledged as important aspects of biological evolution, the central focus is on creativity, on life’s constant reaching out into novelty.
  • The systems view recognizes that evolution did not begin with the first living cell but millions of years earlier with a process known as molecular, or ‘prebiotic’ evolution. Our detailed ideas about this prebiotic evolution are still very speculative, but most biologists and biochemists do not doubt that the origin of life on Earth was the result of a sequence of chemical events, subject to the laws of physics and chemistry and to the nonlinear dynamics of complex systems.

The pre-biotic evolution of life.

  • In the systems view, the basic scenario of the origin and evolution of life on Earth begins in the primeval oceans with the formation of oily, membrane-bounded bubbles, known to chemists as ‘vesicles’. These tiny droplets formed spontaneously according to the basic laws of physics, as naturally as the soap bubbles that form when we put soap and water together and shake the mixture.
  • Once the vesicles had formed, a complex network chemistry gradually unfolded in the spaces they enclosed, which provided the bubbles with the potential to grow and ‘evolve’ into complex, self-replicating structures. Eventually, life emerged from these protocells with the evolution of the DNA, proteins, and the genetic code.
  • This marked the emergence of a universal ancestor — the first bacterial cell — from which all subsequent life on Earth descended. The descendants of the first living cells took over the Earth by weaving a planetary bacterial web and gradually occupying all the ecological niches.

Driven by the creativity inherent in all living systems,
the planetary web of life expanded through mutations,
gene trading, and symbioses, producing forms of life
of ever-increasing complexity and diversity.

  • In this majestic unfolding of life, all living organisms continually responded to environmental influences with structural changes, and they did so autonomously, according to their own natures . From the beginning of life, their interactions with one another and with the nonliving environment were cognitive interactions . As their structures increased in complexity, so did their cognitive processes, eventually bringing forth conscious awareness, language, and conceptual thought.

When did ‘spirit’ arise on earth? Spirit and Spirituality

  • When we look at this scenario — from the formation of oily droplets to the emergence of consciousness — the question naturally arises: what about the spiritual dimension of life? Is there any room for the human spirit in this new vision of prebiotic and biotic evolution?
  • To answer this question, it is useful to review the original meaning of the word ‘spirit’. The Latin spiritus means ‘breath’, which is also true for the related Latin word anima, the Greek psyche, and the Sanskrit atman. The common meaning of these key terms indicates that the original meaning of spirit in many ancient philosophical and religious traditions, in the West as well as in the East, is that of the breath of life.
  • Since respiration is indeed a central aspect of the metabolism of all but the simplest forms of life, the breath of life seems to be a perfect metaphor for the network of metabolic processes that is the defining characteristic of all living systems. Spirit — the breath of life — is what we have in common with all living beings. It nourishes us and keeps us alive.
  • Spirituality is usually understood as a way of being that flows from a certain profound experience of reality, which is known as ‘mystical’, ‘religious’, or ‘spiritual’ experience. There are numerous descriptions of this experience in the literature of the world’s religions, which tend to agree that it is a direct, non-intellectual experience of reality with some fundamental characteristics that are independent of cultural and historical contexts..

Spirit — the breath of life — is what we have in common with all living beings.

  • In accordance with the original meaning of spirit as the breath of life, it characterizes the spiritual experience as a non-ordinary experience of reality during moments of heightened aliveness. Our spiritual moments are moments when we feel intensely alive. The aliveness felt during such a ‘peak experience’, involves not only the body but also the mind. Buddhists refer to this heightened mental alertness as ‘mindfulness’, and they emphasize, interestingly, that mindfulness is deeply rooted in the body. Spirituality, then, is always embodied. We experience our spirit, as “the fullness of mind and body.”
  • It is evident that this notion of spirituality is very consistent with the notion of the embodied mind that is now being developed in cognitive science. Spiritual experience is an experience of the aliveness of mind and body as a unity. Moreover, this experience of unity transcends not only the separation of mind and body but also the separation of self and world. The central awareness in these spiritual moments is a profound sense of oneness with all, a sense of belonging to the universe as a whole.
  • This sense of oneness with the natural world is fully borne out by the new systemic conception of life. As we understand how the roots of life reach deep into basic physics and chemistry, how the unfolding of complexity began long before the formation of the first living cells, and how life has evolved for billions of years by using, again and again, the same basic patterns and processes, we realize how tightly we are connected with the entire fabric of life.

A Sense of Awe and Wonder

  • Spiritual experience — the direct, non-intellectual experience of reality in moments of heightened aliveness — is known as a mystical experience because it is an encounter with mystery. Spiritual teachers throughout the ages have insisted that the experience of a profound sense of connectedness; of belonging to the cosmos as a whole, which is the central characteristic of mystical experience, is ineffable — incapable of being adequately expressed in words or concepts.

A spiritual experience can give us a sense of connectedness with the cosmos.

There the eye goes not,
Speech goes not, nor the mind.
We know not, we understand not
How one would teach it.

  • This encounter with mystery, so the mystics tell us, is often accompanied by a deep sense of awe and wonder together with a feeling of great humility. Scientists, in their systematic observations of natural phenomena, do not consider their experience of reality as ineffable. On the contrary, we attempt to express it in technical language, including mathematics, as precisely as possible. However, the fundamental interconnectedness of all phenomena is a dominant theme also in modern science, and many of our great scientists have expressed their sense of awe and wonder when faced with the mystery that lies beyond the limits of their theories. Albert Einstein, for one, repeatedly expressed these feelings, as in the following celebrated passage (Einstein, 1949).
The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science… the mystery of the eternity of life, and the inkling of the marvellous structure of reality, together with the single-hearted endeavor to comprehend a portion, be it ever so tiny, of the reason that manifests itself in nature.

Spirituality and Religion

  • When we discuss the relationship between science and spirituality, it is important to distinguish between spirituality and religion. Spirituality is a way of being grounded in a certain experience of reality that is independent of cultural and historical contexts. Religion is the organized attempt to understand spiritual experience, to interpret it with words and concepts, and to use this interpretation as the source of moral guidelines for the religious community.

God has no religion.

  • There are three basic aspects of religion: theology, morals, and ritual (see Capra and Steindl-Rast, 1991). In theistic religions, theology is the intellectual interpretation of the spiritual experience, of the sense of belonging, with God as the ultimate reference point. Morals, or ethics, are the rules of conduct derived from that sense of belonging; and ritual is the celebration of belonging by the religious community. All three of these aspects — theology, morals, and ritual — depend on the religious community’s historical and cultural contexts.
  • Theology was originally understood as the intellectual interpretation of the theologians’ own mystical experience. Indeed, according to the Benedictine scholar Thomas Matus (quoted in Capra and Steindl-Rast, 1991), during the first thousand years of Christianity virtually all of the leading theologians — the so-called ‘Church Fathers’ — were also mystics. Over the subsequent centuries, however, during the scholastic period, theology became progressively fragmented and divorced from the spiritual experience that was originally at its core.
  • With the new emphasis on purely intellectual theological knowledge came a hardening of the language. Whereas the Church Fathers repeatedly asserted the ineffable nature of religious experience and expressed their interpretations in terms of symbols and metaphors, the scholastic theologians formulated the Christian teachings in dogmatic language and required from the faithful to accept these formulations as the literal truth. In other words, Christian theology (as far as the religious establishment was concerned) became more and more rigid and fundamentalist, devoid of authentic spirituality.

Christianity was originally focussed on a mystical experience of God. Religion came later.

  • The awareness of these subtle relationships between religion and spirituality is important when we compare both of them with science. While scientists try to explain natural phenomena, the purpose of a spiritual discipline is not to provide a description of the world. Its purpose, rather, is to facilitate experiences that will change a person’s self and way of life. However, in the interpretations of their experiences mystics and spiritual teachers are often led to also make statements about the nature of reality, causal relationships, the nature of human consciousness, and the like. This allows us to compare their descriptions of reality with corresponding descriptions by scientists.
  • In these spiritual traditions — for example, in the various schools of Buddhism — the mystical experience is always primary; its descriptions and interpretations are considered secondary and tentative, insufficient to fully describe the spiritual experience. In a way, these descriptions are not unlike the limited and approximate models in science, which are always subject to further modifications and improvements.
  • In the history of Christianity, by contrast, theological statements about the nature of the world, or about human nature, were often considered as literal truths, and any attempt to question or modify them was deemed heretical. This rigid position of the Church led to the well-known conflicts between science and fundamentalist Christianity, which have continued to the present day. In these conflicts, antagonistic positions are often taken on by fundamentalists on both sides who fail to keep in mind the limited and approximate nature of all scientific theories, on the one hand, and the metaphorical and symbolic nature of the language in religious scriptures, on the other. In recent years, such fundamentalist debates have become especially problematic around the concept of a creator God.

In Buddhism, the mystical experience is always primary.

  • In theistic religions, the sense of mystery that is at the core of spiritual experience is associated with the divine. In the Christian tradition, the encounter with mystery is an encounter with God, and the Christian mystics repeatedly emphasized that the experience of God transcends all words and concepts. Thus Dionysius the Areopagite, a highly influential mystic of the early sixth century, writes: “At the end of all our knowing, we shall know God as the unknown”; and Saint John of Damascus in the early eighth century: “God is above all-knowing and above all essence” (both quoted in Capra and Steindl-Rast, 1991).
  • However, most Christian theologians do want to speak about their experience of God, and to do so the Church Fathers used poetic language, symbols, and metaphors. The central error of fundamentalist theologians in subsequent centuries was, and is, to adopt a literal interpretation of these religious metaphors. Once this is done, any dialogue between religion and science becomes frustrating and unproductive.
  • Religion involves not only the intellectual interpretation of spiritual experience but is also closely associated with morals and rituals. Morals, or ethics, are the rules of conduct derived from the sense of belonging that lies at the core of the spiritual experience, and ritual is the celebration of that belonging.
  • Both ethics and ritual develop within the context of a spiritual, or religious, community. According to David Steindl-Rast, ethical behavior is always related to the particular community to which we belong. When we belong to a community, we behave accordingly.

In today’s world, we belong to many different communities,
but we share two communities to which we all belong.
We are all members of humanity,
and we all belong to the global biosphere.

  • We are members of oikos, the Earth Household, which is the Greek root of the word ‘ecology’, and as such we should behave as the other members of the household behave — the plants, animals, and microorganisms that form the vast network of relationships that we call the web of life.

We are very much a part of the web of life.

  • The outstanding characteristic of the Earth Household is its inherent ability to sustain life. As members of the global community of living beings, it behooves us to behave in such a way that we do not interfere with this inherent ability. This is the essential meaning of ecological sustainability. As members of the human community, our behavior should reflect a respect of human dignity and basic human rights. Since human life encompasses biological, cognitive, social, and ecological dimensions, human rights should be respected in all four of these dimensions.
  • To spell this out in detail is quite a challenge, but fortunately, we have a magnificent document, the Earth Charter, which covers the broad range of human dignity and human rights. The Earth Charter was written over many years, beginning with the Earth Summit in Rio de Janeiro in 1992, in a unique collaborative effort involving NGOs, indigenous peoples, and many other groups around the world. It is a declaration of 16 values and principles for building a sustainable, just, and peaceful world — a perfect summary of the ethics we need for our time.
  • The original purpose of religious communities was to provide opportunities for their members to relive the mystical experiences of the religion’s founders. For this purpose, religious leaders designed special rituals within their historical and cultural contexts.
  • These rituals may involve special places, robes, music, psychedelic drugs, and various ritualistic objects. In many religions, these special means to facilitate mystical experience become closely associated with the religion itself and are considered sacred. Thus, we hear of ‘sacred ground’, ‘sacred geometry’, ‘sacred music’, ‘sacred dances’, ‘holy water’, ‘sacred mushrooms’, and so on.

Rituals are often designed to help members relive the mystical experiences of the religion’s founders.

Parallels between Science and Mysticism

  • As mentioned earlier, scientists and spiritual teachers pursue very different goals. While the purpose of the former is to find explanations of natural phenomena, that of the latter is to change a person’s self and way of life. However, in their different pursuits, both are led to make statements about the nature of reality that can be compared.
  • Among the first modern scientists to make such comparisons were some of the leading physicists of the twentieth century who had struggled to understand the strange and unexpected reality revealed to them in their explorations of atomic and subatomic phenomena. In the 1950s, several of these scientists published popular books about the history and philosophy of quantum physics, in which they hinted at remarkable parallels between the worldview implied by modern physics and the views of Eastern spiritual and philosophical traditions. The following three quotations are examples of such early comparisons.

The general notions about human understanding…which are illustrated by discoveries in atomic physics are not in the nature of things wholly unfamiliar, wholly unheard of, or new. Even in our own culture they have a history, and in Buddhist and Hindu thought a more considerable and central place. For a parallel to the lesson of atomic theory…[we must turn] to those kinds of epistemological problems with which already thinkers like the Buddha and Lao Tzu have been confronted. The great scientific contribution in theoretical physics that has come from Japan since the last war may be an indication of a certain relationship between philosophical ideas in the tradition of the Far East and the philosophical substance of quantum theory.

The worldview of quantum physics and Eastern spiritual traditions turned out to be remarkably similar.

  • During the 1960s, there was a strong interest in Eastern spiritual traditions in Europe and North America, and many scholarly books on Hinduism, Buddhism, and Taoism were published by Eastern and Western authors. At that time, the parallels between these Eastern traditions and modern physics were discussed more frequently.
  • My main thesis in this book is that the approaches of physicists and mystics, even though they seem at first quite different, share some important characteristics. To begin with, their method is thoroughly empirical. Physicists derive their knowledge from experiments; mystics from meditative insights. Both are observations, and in both fields, these observations are acknowledged as the only source of knowledge. The objects of observation are of course very different in the two cases. Mystics look within and explore their consciousness at various levels, including the physical phenomena associated with the mind’s embodiment.
  • Physicists, by contrast, begin their inquiry into the essential nature of things by studying the material world. Exploring ever deeper realms of matter, they become aware of the essential unity of all natural phenomena. More than that, they also realize that they themselves and their consciousness are an integral part of this unity. Thus mystics and physicists arrive at the same conclusion; one discipline starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to atman, the reality within.
  • A further important similarity between the ways of the physicist and the mystic is the fact that their observations take place in realms that are inaccessible to the ordinary senses. In modern physics, these are the realms of the atomic and subatomic world; in mysticism, they are non-ordinary states of consciousness in which the everyday sensory world is transcended.

In both cases, access to these non-ordinary levels of experience is possible
only after long years of training within a rigorous discipline,
and in both fields the ‘experts’ assert
that their observations often defy expressions in ordinary language.

The ancient mysticism inherent in quantum physics is a shock to a science-based society.

  • Twentieth-century physics was the first discipline in which scientists experienced dramatic changes of their basic concepts and ideas — a paradigm shift from the mechanistic worldview of Descartes and Newton to a holistic and systemic conception of reality. Subsequently, the same change of paradigms occurred in the life sciences with the gradual emergence of the systems view of life. It should therefore not come as a surprise that the similarities between the worldviews of physicists and Eastern mystics are relevant not only to physics but to science as a whole.

Deep Ecology and Spirituality

  • The extensive explorations of the relationships between science and spirituality over the past four decades have made it evident that the sense of oneness, which is the key characteristic of spiritual experience, is fully confirmed by the understanding of reality in contemporary science. Hence, there are numerous similarities between the worldviews of mystics and spiritual teachers — both Eastern and Western — and the systemic conception of nature that is now being developed in several scientific disciplines.

We are deeply connected to nature.

  • The awareness of being connected with all of nature is particularly strong in ecology. Connectedness, relationship, and interdependence are fundamental concepts of ecology; and connectedness, relationship, and belonging are also the essence of spiritual experience. Hence, ecology — and in particular the school of deep ecology, founded by the Norwegian philosopher Arne Naess in the 1970s (see Devall and Sessions, 1985) — can be an ideal bridge between science and spirituality. The defining characteristic of deep ecology is a shift from anthropocentric to ecocentric values. It is a worldview that acknowledges the inherent value of non-human life, recognizing that all living beings are members of ecological communities, bound together in networks of interdependencies.
  • When we look at the world around us, we find that we are not thrown into chaos and randomness but are part of a great order, a grand symphony of life. Every molecule in our body was once a part of previous bodies — living or nonliving — and will be a part of future bodies. In this sense, our body will not die but will live on, again and again, because life lives on. Moreover, we share not only life’s molecules, but also its basic principles of organization with the rest of the living world. And since our mind, too, is embodied, our concepts and metaphors are embedded in the web of life together with our bodies and brains. Indeed, we belong to the universe, and this experience of belonging can make our lives profoundly meaningful.

The Influence Vedic Philosophy Had on Nikola Tesla’s Idea of Free Energy

The Properties of Space

  • Science works best when in harmony with nature. If we put these two together, we can discover great technologies that can only come about when the consciousness of the planet is ready to embrace them. One example is “free energy,” also known as “zero-point energy,” which utilizes the substance that exists all around us and converts it into usable energy. This would give us a limitless source of energy, and would practically wipe out all poverty on the planet.
  • The properties of space have been postulated by many, from ancient Vedic philosophy, Eastern Mystics, various ancient civilizations throughout human history all the way to Descartes, Einstein, Newton and more. Humans are curious beings, and our quest to discover “what is” will never end.
“And they allowed Apollonius to ask questions; and he asked them of what they thought the cosmos was composed; but they replied; “Of elements.” “Are there then four?” he asked. “Not four,” said Larchas, “but five.” “And how can there be a fifth,” said Apollonius, “alongside of water and air and earth and fire?” “There is the ether,” replied the other, “which we must regard as the stuff of which gods are made; for just as all mortal creatures inhale the wire, so do immortal and divine natures inhale the ether.” “Am I,” said Appollonius, “to regard the universe as a living creature?” “Yes,” said the other. ~ The Life of Apollonius of Tyana, Philostratus, 220 AD
  • Science now knows that a material universe as the foundation of what we perceive to be our physical material world isn’t quite the case. Today, physicists recognize that physical atoms are actually made up of vortices of energy that are constantly spinning and vibrating. At its smallest observable level, matter is energy, and this energy that exists all around us can be tapped into and possibly used to generate power.
  • Quantum physics has left many scientists baffled, again, the discovery that our physical material reality isn’t really physical at all can be quite confusing. Scientists began to explore the relationship between energy and the structure of matter at the turn of the 19th century, this is approximately the time when the idea of a Newtonian material universe was dropped from the heart of scientific knowing, and replaced by the fact that matter is nothing but an illusion, that everything in the universe is made out of energy.
“If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real.” ~ Niels Bohr
  • Again, if you observed the composition of an atom with a microscope, you would see a small, invisible tornado like vortex, with a number of infinitely small energy vortices called quarks and photons. These are what make up the structure of the atom. As you focused in closer and closer on the structure of the atom, you would see nothing, you would observe a physical void. The atom has no physical structure, we have no physical structure, physical things really don’t have any physical structure. Atoms are made out of invisible energy, not tangible matter.
“Despite the unrivalled empirical success of quantum theory, the very suggestion that it may be literally true as a description of nature is still greeted with cynicism, incomprehension and even anger.” (T. Folger, “Quantum Shmantum”; Discover 22:37–43, 2001)
“Get over it, and accept the inarguable conclusion. The universe is immaterial-mental and spiritual.”~ R.C. Henry, Professor of Physics and Astronomy at Johns Hopkins University

Tesla and Ancient Vedic Philosophy and the Properties of Space

  • We’ve seen a very interesting trend (especially within the past decade) of modern-day science catching up to an ancient understanding about the true nature of reality, its make-up, how it functions and how we can work with it to bring about change on our planet. For anybody to label the merging of ‘spirituality’ and science as pseudoscience means they have not properly investigated it. Spiritual concepts of our ancient world are directly intertwined with modern-day science, more so quantum physics, and Nikola Tesla was well aware of this.
“All perceptible matter comes from a primary substance, or tenuity beyond conception, filling all space, the akasha or luminiferous ether, which is acted upon by the life giving Prana or creative force, calling into existence, in never-ending cycles all things and phenomena.” ~ Nikola Tesla, Man’s Greatest Achievement, 1907 1 2
  • As you can see, Tesla was aware of ancient concepts and the correlation it had with the science he was working on — using sanskrit worlds like “akasha,” and “prana” to describe the force and matter that exists all around us. These words come from the Upanishads (a collection of Vedic texts):
“The aakaash is not destructible, it is the primordial absolute substratum that creates cosmic matter and hence the properties of aakaash are not found in the material properties that are in a sense relative. The aakaash is the eternally existent, superfluid reality, for which creation and destruction are inapplicable.”~ (Idham thadhakshare parame vyoman. Parame vyoman) ~ Sanskrit Verse
  • Nikola Tesla had correlations with Swami Vivekananda (1863–1902), who was one of the most famous and influential spiritual leaders of the philosophies of Vedanta (one of the six schools of Hindu philosophy, the term originally referred to the upanishads, a collection of philosophical texts in Hinduism) and Yoga. He was the chief disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is a giant figure in the history of the hindu reform movements.

Vivekananda wrote a later to Tesla in the late 1800’s stating:

“Mr. Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. I am to go and see him next week to get this new mathematical demonstration. In that case the Vedantic cosmology will be placed on the surest of foundations. I am working a good deal now upon the cosmology and eschatology of the Vedanta. I clearly see their perfect union with modern science, and the elucidation of the one will be followed by that of the other.” ~ Swami Vivekananda (Complete Works, VOL. V, Fifth Edition, 1347, p. 77)1
  • Tesla began using the Sanskrit words after meeting with Swami, and after studying the Eastern view of the true nature of reality, about the mechanisms that drive the material world. Eventually, it led him to the basis for the wireless transmission of electrical power, what is known as the Tesla Coil Transformer. During this year he made the following comments during a speech before the American Institute of Electrical Engineers (given before he familiarized himself with the the Vedic sincere of the easter nations of India, Tibet, and Nepal):
“Ere many generations pass, our machinery will be driven by a power obtainable at any point in the universe. This idea is not novel…We find it in the delightful myth of Antheus, who derives power from the earth; we find it among subtle speculations of one of your splendid mathematicians… Throughout space there is energy. Is this energy static, or kinetic? If static our hopes are in vain; if kinetic — and this we know it is, for certain — then it is a mere question of time when men will succeed in attaching their machinery to the very wheel work of nature.” ~ Nikola Tesla
  • The Vedas are a group of writings that consist of hymns, prayers, myths, historical accounting, science and the nature of reality. They date back at least 5000 years, and are not so different from other ancient texts that dive into the same matters from all across the globe. The language used is Sanskrit and its origins are unknown.
“Swami Vivekananda was hopeful that Tesla would be able to show that what we call matter is simply potential energy because that would reconcile the teachings of the Vedas with modern science. The Swami realized that in that case, the Vedantic cosmology (would) be placed on the surest of foundations. Tesla understood the Sanskrit terminology and philosophy and found that it was a good means to describe the physical mechanisms of the universe as seen through his eyes. It would behoove those who would attempt to understand the science behind the inventions of Nikola Tesla to study Sanskrit and Vedic philosophy.” ~ Toby Grotz, President, Wireless Engineering
  • Apparently, Tesla was unable to show the identity of energy and matter, this did not come until Albert Einstein published his paper on relativity, which was known in the East for the last 5000 years.
“All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark.”~ Swami Vivekananda
  • Tesla’s vision of the wireless transmission of electricity and free energy has been postponed for almost one hundred years now. Which brings us to our next topic.

What We Know Now (Today) About Free Energy

“These concepts have been proven in hundreds of laboratories throughout the world and yet they have not really seen the light of day. If these technologies were to be set free worldwide, the change would be profound, it would be applicable everywhere. These technologies are absolutely the most important thing that have happened in the history of the world.”~ Brian O’leary, Former NASA Astronaut and Princeton Physics Professor
“These are not just fringe scientists with science fiction ideas. They are mainstream ideas being published in mainstream physics journals and being taken seriously by mainstream military and NASA type funders. I’ve been taken out on aircraft carriers by the Navy and shown what it is we have to replace if we have new energy sources to provide new fuel methods.” ~ Dr. Harold E. Puthoff
“Back in about 1964 a researcher at the Hughes Laboratory by the name of Robert L. Forward showed that there was a particular effect, called the Casimir Effect, which demonstrated that this energy could be taped.” ~ Dr. Harold E. Puthoff
  • To see some actual research, a research paper and a visual demonstration of some machinery with plans for the device, click here. This is what Tesla was talking about when he said that man would “attach their machinery to the very wheel work of nature.”

It’s Time For A Change

  • Our current methods for extracting energy are destroying Earth. It’s destroying the environment, its people and creates conflict. We are rapidly approaching a time (if not already in that time) where we need to implement systems to eliminate the use of fossil fuels. I hope that this article, and the ones linked within it, show you that this is possible. If you are further interested in this subject, you can check out Michael Faraday, Bruce DePalma, Paramahamsa Tewari and more.
  • Energy source transitions do not happen over night. It took us 100 years to transfer from wood to coal, and another 100 years to move from coal to oil. But the next energy transition must happen quicker than previous ones, and it must include free energy.
“No pessimist ever discovered the secret of the stars or sailed an uncharted land, or opened a new doorway from the human spirit.”~ Helen Keller
“The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” ~ Nikola Tesla

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