Some people will prefer reading books and other will prefer watching movies. There is another interesting phenomena and that is a section of the population that enjoy both equally. Main For some people, reading a book is not the easiest activity in the world. We have all sometimes picked up a book and put it down after battling to read the first page.
Buddhism and psychology During the s, several experimental studies suggested that Buddhist meditation could produce insights into a wide range of psychological states. Interest in the use of meditation as a means of providing insight into mind-states has recently been revived, following the increased availability of such brain-scanning technologies as fMRI and SPECT.
Such studies are enthusiastically encouraged by the present Dalai LamaTenzin Gyatsowho has long expressed an interest in exploring the connection between Buddhism and science and regularly attends the Mind and Life Institute Conferences. This view was apparently regarded with considerable skepticism at the time, but Buddhist concepts have indeed made most in-roads in the psychological sciences.
Some modern scientific theories, such as Rogerian psychologyshow strong parallels with Buddhist thought. Some of the most interesting work on the relationship between Buddhism and science is being done in the area of comparison between Yogacara theories regarding the store consciousness and modern evolutionary biology, especially DNA.
The "stream of consciousness" is given various names throughout the many languages of Buddhadharma discourse but in English is generally known as " Mindstream ".
Buddhism is a combination of both speculative and scientific philosophy. It advocates the scientific method and pursues that to a finality that may be called Rationalistic. In it are to be found answers to such questions of interest as: Of them, which is of greater importance?
Is the universe moving towards a goal? Is there living that is noble? Its conquests are those of the mind. Robert Oppenheimer made an analogy to Buddhism when describing the Heisenberg uncertainty principle: I will call it the cosmic religious sense.
This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought.
He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets.
Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints.1 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 4 and saying, Where is the.
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