Dalai Lama: “The Universe in a Single Atom”, Chapter 1

The following is from the Dalai Lama's newest book:

For me, science is first and foremost an empirical discipline that provides humanity with a powerful access to understanding the nature of the physical andliving world. It is essentially a mode of inquiry that gives us fantasically detailed knowledge of the empirical world and the underlying laws of nature…. Within this model, many aspects of human exsitence, including values, creativity and spirtuality, as well as deeper metaphysical questions, lie outside the scope of scientific inquiry.

Though there are many areas of life outside the domain of science, I have noticed that many people hold an assumption that the scientific view of the world should be the basis for all knowledge and all that is knowable. This is scientific materialism. Although I am not aware of a school of thought that explicitly propounds this notion, it seems to be a common unexamined presupposition. This view upholds a belief in an objective world, independent of the contingency of its observers. It assumes that the data being analyzed within an experiment are independent of the preconceptions, perceptions, and experience of the scientist analyzing them.

Underlying this view is the assumption that, in the final analyisis, matter, as it can be described by physics and as it is governed by the lawsof physiscs, is all there is. …The view that all aspects of reality can be reduced to matter and its various particles is, to my mind, as much a metaphysical position as the view that an organizing intelligence created and controls reality.

One of the principle problems with a radical scientific materialism is the narrowness of vision that results and the potential for nihilism that might ensue. Nihilism, materialism, and reductionism are above all problems from a philosophical and above all a human perspective, since they can potentially impoverish the way we see ourselves. For example, whether we see ourselves as random biological creatures or as speical beings endowed with the dimension of consciousness and moral capacity to make an impact on how we feel about ourselves and treat others. In this view many dimentsions of the full reality of what it means to be human—art, ethics, spirituality, goodness, beauty, and above all, consciousness—either are reduced to the chemical reactions of firing neurons or are seen as a matter of purely imaginary constructs. The danger then is that human beings may be reduced to nothing more than biological machines, the products of pure chance in the random combination of genes, with no purpose other than the biological imperative of reproduction.

It is difficult to see how questions such as the meaning of life or good and evil can be accomodated within such a worldview. The problem is not with the empirical data of science but with the contention that these data alone constitute the legitimate ground for developing a comprehensive worldview or an adequate means for responding to the world’s problems. There is more to human existence and to reality itself than current science can ever give us access to.

By the same token, spirituality must be tempered by the insights and discoveries of science. If as spiritual practitioners we ignore the discoveries of science, our practice is also impoverished, as this mind-set can lead to fundamentalism. This is one of the reasons I encourage my Buddhist colleagues to undertake the study of science, so that its insights can be integrated into the Buddhist worldview.