on June 13, 2010
The view this book presents: Primarily science is the development of a certain human activity and development of a way of knowing.
"To take up the practice of science is a legitimate human activity...Science is commonly described as a way of observing the natural world, a method of excluding or abstracting the viewer from the process of observation, so that what is observed is a `reality' untainted by the presence of the viewer. This process of acquiring knowledge is concerned not with transforming the viewer but with learning about the so-called objective or natural word independent of the viewer...Science is an invention of Man and a development of one specific convention of interpreting reality exclusive f other possible conventions. 83-4)."
It is when science becomes humanities' or an individual's primary point of view about themselves and the world that it has a negative effect which he describes as a mood of doubt.
"Science is a dehumanizing adventure when made into an absolute philosophical point of view, because it chooses a reality independent of Man as the subject of its investigation, makes that reality the force that defines Man, and makes the physical universe senior to, superior to, or more real than the being of Man and the subtler dimensions in which Man participates constantly...The physical universe, which science wants to investigate, itself represents only a portion, one dimension, of a much wider, broader scale of dimensions in which we participate p86"
"The method and ideal of non-participatory knowledge cannot be rightfully or fruitfully be applied to the intimate or inherently relational context of human existence, nor can it be rightfully or fruitfully be applied to the ultimate context of existence itself. We cannot by non-participation discover what is noticeable only in the context of thorough and perfect participation! p76"
"Science is essentially a dissociated, analytical way of relating to things, and its mood is doubt. Science never transcends this mood of doubt because it never transcends its way of knowing, its habitual moment to moment way of associating with things. Thus, when the attitude of science becomes the way of life, the mood, and emotion of dissociation, and all habits of dissociation become the program of one's existence...When it becomes the popular attitude, science produces the dissociated human being. p128)
In many ways he[Adi Da} is pointing to the "colonization" of the life world by scientific thinking, to use Habermass's phrase, and its negative effect upon both the life world and the individual. Of course he presents it in a wider context, i.e. the spiritual life.
Specifically it ends up marginalizing our own immediate subjective existence, consciousness itself, it also denies our relational forms of existence in relation to the psychic world and other people, and it also makes it systematically difficult to see/acknowledge that we live in a multidimensional world of psyche and subtle existence.
Adi Da also implies later in the book that as scientists become more realized the actual activity of science will change since it will be an expression of a very different psychology of men and conception of the world.