By Dalai Lama

ISBN-10: 0767920813

ISBN-13: 9780767920810

Gallileo, Copernicus, Newton, Niels Bohr, Einstein. Their insights shook our belief of who we're and the place we stand on the earth and of their wake have left an uneasy co-existence: technology vs. faith, religion vs. empirical enquiry. that is the keeper of fact? that's the genuine route to realizing reality?

After 40 years of analysis with many of the maximum clinical minds in addition to a life of meditative, religious and philosophical examine, the Dalai Lama offers an excellent research of why either disciplines has to be pursued on the way to arrive at a whole photograph of the reality. technological know-how exhibits us methods of examining the actual global, whereas spirituality is helping us do something about fact. however the severe of both is impoverishing. the assumption that every one is reducible to subject and effort leaves out a big diversity of human event: feelings, yearnings, compassion, tradition. whilst, retaining unexamined non secular beliefs–beliefs which are contradicted via facts, good judgment, and experience–can lock us into fundamentalist cages.

Through an exam of Darwinism and karma, quantum mechanics and philosophical perception into the character of truth, neurobiology and the research of cognizance, the Dalai Lama attracts major parallels among contemplative and clinical exam of truth. “I think that spirituality and technological know-how are complementary yet assorted investigative methods with an analogous target of looking the truth,” His Holiness writes. “In this, there's a lot each one may possibly examine from the opposite, and jointly they could give a contribution to increasing the horizon of human wisdom and wisdom.”

This breathtakingly own exam is a tribute to the Dalai Lama’s teachers–both of technological know-how and spirituality. The legacy of this booklet is a imaginative and prescient of the area during which our assorted ways to figuring out ourselves, our universe and each other will be introduced jointly within the provider of humanity.

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object family members concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the college of Virginia
Ð Paul G. Hackett
Contributors 327

Extra info for The Universe in a Single Atom: The Convergence of Science and Spirituality

Sample text

3] Thepratimok:ja vow is [characterised by] seven [kinds of] abandonment. 122 The bodhisattva vow is [characterised by] ten [kinds of] abandonment. The mantra vow is [characterised by] one [kind of] abandonment. [4] In ilie pratimok:ja treatises, both types of reproachable [deeds] (avadya) are mentioned. 123 In the tantric treatises, neither of the two terms is mentioned. [5] The pratimok:,a vow, it is maintained, really exists. The bodhisattva vow, it is maintained, exists only nominally. In the mantra context, neither of the two terms is mentioned.

1kiira. 47: asuddho 'suddhasuddho 'tha suvisuddho yathiikramam sattvadhiitur iii prokto bodhisattvas tathiigatabll. For an English translation, see TAKASAKI1966: 230-231. 88 I Chapter One: A General Introduction: On Becoming a Buddha 41 generation model. In commenting on the generation of bodhicitta in the second chapter of the *Guhyagarbhatantra, Rong-zom-pa explains that although sentient beings are in reality buddhas, they do not realise it, and hence need to generate the two kinds of bodhicitta.

2, p. 51): shii kya gas med bram ze ste II gsum po rnam kyi'ang ehas yid dang II mig dang rna bayis 'dzinpa II de 'i phyir thub pa 'i gzhung lugs phra II. For an English translation, see LANG 1986: 116. See also TILLEMANS 1990: vol. 1, pp. 130-131. Cf. Suhrllekha ll7cd: khyad kyi thugs dul mdzad cig beam ldan gyis II sems ni ehas kyi rtsa ba lags par gsungs II. For English translations, see JAMSPAL 1978: 64 and KAWAMURA 1975: 88. 51 " See the verse cited in Prajfiiivarman's UdiinavargavivaralJa (P, vol.

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