Shankara's advaita brought back the
individual to the centre stage and allowed him to work out his destiny. Fritz
Capra's Taw physics, works of Hegel and Bradly and F.W. Thomas were influenced
by doctrine. Thomas is right when he says, ''Shankara's doctrine is essentially
a world idea, not linked to a particular people or to any theory of a divinely
ordered state.'' Going back to Vedas it is observed that the universality of
mankind and the sanctity of the earth in which man lives is recuring theme in
the Vedas and reached it came of expression in the Vedas. ''Earth is the mother and the son is of the
earth''. The philosophy of Shankara advaitá teaches that there is only one
truth called ``Reality'' The journey that philosophy traversed before arriving
at this conclusion is a pretty long one. In Vedic period, they were at the most
flashes of intuitive knowledge of the Vedic Sages. The tendency to reduce the
one to the many and inversely to elevate the many to the one is seen in the
statement: ''The one Truth is known in many ways,'' are all working towards a
unity principle.
Promulgation of esoteric cogilations established
by Rugveda and by other Vedas is seen shifting in articulation; though the decantations
remained extemporaneous. In the course of their speculation regarding the
ultimate truth, the upanishadas throw up a number of possibilities. In
Kenopanishad there is an indication that the search has to be carried much
beyond that which is ordinarily comprehensible.
It is not an object, it is both physical and
mental, it is sharing not gathering, and it is also away changing. Thomas
Aquinas regarded Aristotle as the principal philosopher. His cosmological
arguments are based on the observation of the world. When you see a phenomenon
which has no cause, such an uncaused cause is what is understood as ''God''.
This argument creates a possibility for ''God''. In the Western world when the
societies were organized for the application of technology and good social
order and rule it became necessary to create ''God'' or recognize his
existence. Kant on the contrary disagreed with Aquinas; he could make way for
an understanding of God based on faith, rather than reason. He considered moral
experience more important, in particular the idea of virtue and happiness.
Western theistic religions have tended to go beyond reason and claim to have
seen the action of God in particular events, which may be called miracles. Hume
has examined the idea of miracles. He defines miracle as a violation of the
laws of nature hence if water does not put off fire is a miracle; ordinary wood
is not consumed by fire is a miracle; fish comes out of water and Breathes like
land animals in miracle; man flies in the air like birds do is miracle. Take
Hume in the space now and he will see miracles there.
By what are generally called ''laws of nature''
according to Newtonian physics, ''black hole'' in the middle of a galaxy is a
miracle, because a ''blackhole'' is violation. Hume may have agreed. In fact,
it is merely an extreme case, which suggests that physics needs to be modified
to take it into account... Mystical experience and religious sense of are
reflected in many common human experiences: falling in love, looking at a
beautiful scene, being moved by music.In Christian terminology to say : ''Hence
I am God Almighty ''sounds both blasphemous and lunatic ''Biologist Lyall
watson won't agree and will disregard these connotations; for he too felt that
as a biologist above inference is the closest a biologist can get to proving
God and immortality at one stroke. Lyall Watson has almost succeeded in
collecting a ragbag of biological loose ends together to create a patchwork
pattern towards establishing an objective natural history of the supernatural.
Atomic physics now recognizes that, if something cannot be measured, then the
question of whether or not it exists is meaningless.
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