دانلود کتاب Reality, Spirituality and Modern Man

As described in this as well as the series of prior works, until
very recently humankind has had no reliable, objective,
confirmable, or verifiable means by which to identify or
discern truth from falsehood. As a consequence, despite
man’s best efforts, for example, the conflict between spiritual
faith and reason has remained a vexatious enigma for
millennia. It challenged the great intellects of ancient Greece
and Rome, as well as the great philosophers and thinkers over
the centuries whose works constitute The Great Books of the
Western World. It remained unresolved despite the efforts of
even the greatest theologians, from Thomas Aquinas up to the
present day, where the ongoing debate constituted the main
theme of even Time magazine (Van Biema, 13 November
2006).
The crux of the impasse was presented eloquently at the
famous hallmark Scopes trial in 1925, and the conflict was
then further confounded in the political world by United
States Supreme Court Chief Justice Hugo Black’s “high wall
between Church and State.” That ruling, in 1946, which
escalated the conflict, has been hotly contentious in today’s
society and is symbolized by the ongoing political war
between the secularists and the traditionalists. In the academic
world, it is currently expressed as ‘creationism’ versus
‘intelligent design’.
The attempt to mix oil and water was not possible until the
method of fractionated homogeneity was discovered.
Analogously, because of new discoveries, there is now a
methodology to synchronize and recontextualize both faith
and reason without violating the integrity of either one. It is
currently possible to remain scientific, rational, logical, and
intellectually erudite while simultaneously spiritually very
much inspired by a faith that is bulwarked by demonstrable
verification.
A simple study of the nature of consciousness itself reveals an
easily crossable bridge between what had previously seemed
like very separate and disparate realms. The answer to the
conflict and its successful resolution is a consequence of
recognizing the importance of an expanded paradigm of
reality that is inclusive of both science and spiritual realities
instead of an ‘either-or’ partitioning of mutually separate,
seemingly exclusive provinces or realms of inquiry. Because
this verifiable expansion of context is simultaneously
inclusive of both reason and faith, it is thus finally devoid of
opinion, ambiguity, and conflict.
Historically, expansions of context have had salutary effects,
such as the expansion of physics from the limited Newtonian
paradigm to inclusion of subparticle physics, quantum
mechanics, and ever-evolving quantum theory. A conceptual
bridge was established by the critical discovery of the
Heisenberg Uncertainty Principle. It explained the effect of
the impact of observation by human consciousness, which
thereby empowers and precipitates the ‘collapse of the wave
function’ (explained later) as a consequence of intention (i.e.,
from potentiality to actuality). The field of astronomy
similarly expanded from the study of just our planetary
system to include infinite galaxies and multiple universes that
are ever expanding and multiplying at the speed of light.
Spiritual realities and the inherent truths of revealed religion
can also be examined in a manner that does not require
deserting reason or violating the rules of logic and rationality.
In fact, the very same context and methodology that is
capable of validating spiritual realities also simultaneously
validates scientific principles.
Until very recently, both science and religion seemed to be
encased in very separate boxes. Now the boxes can be
removed, put in a much larger container that includes both
and gives them equal importance, credence, and balance.
Different points of observation do not thereby create separate
conflicting ‘realities’ but merely represent different
perspectives from within the all-inclusive, infinite field of
consciousness itself. As an example, instead of artificially
creating a fractious dichotomy between ‘evolution’ and
‘creation’, how simple it is to see from a higher, inclusive
paradigm that evolution is creation. It becomes obvious that
evolution is simply what ongoing creation looks like, and that
they are actually one and the same thing (calibration level
1,000). Creation is innately evolutionary and emergently
unfolding. Similarly, the intelligence of nature may seem to
be only a linear, rudimentary trial-and-error system, but out of
the prehistoric swamps has emerged Homo sapiens whose
nonlinear consciousness provides context and meaning.
The seemingly conflictual ‘faith versus science’ conundrum is
also simplified by the realization that a permanent,
ever-present ‘source’ is different from a transitory, ostensibly
single event, such as a ‘cause’. The term ‘cause’ is a
limitation of the restrictive Newtonian paradigm of reality,
now outmoded by even science itself, which has gone on to
nonlinear dynamics, probability theory, intermingling theory,
emergence-and-complexity theory, and more.
Significantly, over time the greatest scientific geniuses,
paradoxically, have been very religious in their personal lives
in that their capacity for depth of comprehension was
profound and inclusive. While, because of their innate genius,
they intuited there was no conflict between religion and
science, none of them actually explained the resolution of the
presumable disparity, as theirs was the inexplicable
knowingness of comprehension.