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Jacob Needleman

A Sense of the Cosmos: Scientific Knowledge and Spiritual Truth Paperback – November 1, 2003

by Jacob Needleman (Author)

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"With this one compact statement, Jacob Needleman has forced the discussion of both science and religion in our time into a new, more mature and discriminating phase. . . . It is a way station where those who are seriously exploring the transformation of consciousness will have to stop, take thought, and perhaps re-plot their course."—Theodore Roszak

"I want to strongly recommend it to every reader seriously interested in our present cultural situation."—Fritjof Capra

"Needleman is unique; he is really on to something. . . . A fine book"—Harvey Cox

Western science has operated for centuries on the assumption that we can understand the universe without understanding ourselves. We are just now seeking to make the necessary connection between the general laws of nature to those of our own (inner) nature. But the job won’t be done with "massive injections of the new consciousness"; we cannot democratize the sacred by cheapening its demands.

"My aim in this book therefore" says Needleman, "has not been to speak of the convergence of science and spirituality, but of their separation. As in nature itself, organic unity is a reciprocal relationship between separate but interdependent entities. In human life as well, there can be no real unity except through the awareness of real divisions. One may then hope to experience the magic power of sustained awareness by itself to bring the harmony that we have until now fruitlessly attempted to impose on ourselves and on our endangered civilization."

Jacob Needleman is a professor of philosophy at San Francisco State University and the author of many books, including Money and the Meaning of Life, and The American Soul. In addition to his teaching and writing, he serves as a consultant in the fields of psychology, education, medical ethics, philanthropy, and business, and has been featured on Bill Moyers’s acclaimed PBS series A World of Ideas.

Print length

192 pages
Language

English
Publisher

Monkfish Book Publishing
Publication date

November 1, 2003
Dimensions

5.4 x 0.5 x 8.5 inches
ISBN-10

0972635726
ISBN-13

978-0972635721
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Product details

Publisher : Monkfish Book Publishing (November 1, 2003)
Language : English
Paperback : 192 pages
ISBN-10 : 0972635726
ISBN-13 : 978-0972635721
Item Weight : 7.8 ounces
Dimensions : 5.4 x 0.5 x 8.5 inches

Best Sellers Rank: #1,841,667 in Books (See Top 100 in Books)
- #2,897 in Science & Religion (Books)
- #5,836 in New Thought
- #59,603 in Philosophy (Books)

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5 ratings

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Janice200

Recommended by a discriminating reader.

Reviewed in the United States on April 6, 2017

Verified Purchase

My brother asked me to buy it for him, so it must be good.

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D. P. S. Chubert

Um.......

Reviewed in the United States on September 28, 2020

In this book Needleman sort of sketches out an epistomology by which the rationalistic, scientific paradigms of the modern Western world channel consciousness away from a confrontation with deep reality. At least I think that's what he's up to. Maybe the problem is with me, as the reader, but frankly I found it difficult to follow Needleman for the most part here. He's just too vague and he's not at all rigorous in his thinking. For example: "History shows us- and the traditions tell us- that good or evil for man appears in the space between what we know and what we are. " Far out, man. But WTF is it supposed to mean? Your guess is as good as mine, and probably as good as Needleman's, for that matter. Maybe better.

Throughout, he doesn't hesitate to pass off unargued assumptions about the modern scientific approach to reasoning as if they were grounded and established. For example: "Physics presents a world that is mechanical and lifeless.." It does? Okeedoke. I didn't know that but I guess I have to take this bald assertion, and dozens and dozens more just like it as given if I'm to engage this book.

As a matter of fact, the more I write this review, the more I realize just how slipshod this construction really is. One last pot-shot from me: he builds a view of consciousness using undefined constituent parts. He may know intuitively what he's onto. But he doesn't put much effort into detailed definition of his building blocks.

To sum up, this book is interesting but unrefined. Which shouldn't come as a surprise for a writer who has produced dozens of books and dozens more articles over 45 years. These flaws undermine its usefulness to me. Which is too bad because the book is quite suggestive. Seems to me a paradigm such as the scientific world view, or religious fundamentalism, even reason itself, inevitably channels consciousness away from a holistic experience of reality. Understanding how this works would be valuable for human health. Needleman hints at the mechanics of this process, often with flashing insight. If you're interested in such ideas, this book is worth reading. But it's only a first few steps, and not much of a guide.

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Henry Reed

What Science Needs to Be Spiritual

Reviewed in the United States on April 21, 2007

Love Needed for Science of Spirituality
I've always equated Edgar Cayce with the scientific approach. That link may seem odd to folks who think of science as all numbers and stainless steel, but I think of science as a method of questioning. Religion, for example, confidently offers its answers while science is skeptical. In its doubting, science wants to stick its finger into the miracle to actually feel it. Galileo wants to peek into the telescope to see if the sun really does revolve around the earth while the Pope remains seated, content with the Bible's description of heaven. Science as it is practiced today, of course, is more like religion in that science has stopped questioning its assumptions. But I'm speaking about the spirit of science, the force in nature that is continually seeking to expand its consciousness.
So why do I link Edgar Cayce with science? Because so often he requested that we ignore his words unless we have tested his suggestions, tried them out, and made them our own, so that we can speak from our experience rather than from his readings. When he says, "In the application comes the awareness," it means to me that thinking about living is different than actually living, and it is in the living that the thoughts about living really take on any value they may have to guide our living.
Cayce's preaching about personal application as a form of scientific research receives support from the rather complex message in the book A Sense of the Cosmos: Scientific Knowledge and Spiritual Truth (Monkfish Book Publishing Company). The author, Jacob Needleman, is a well-known philosopher and someone who has addressed Edgar Cayce audiences. The book is his answer to the puzzle over the seeming failure of science to help us live life better. He ponders why it might be that even as science attempts, in the guise of transpersonal psychology, to discover the laws of life that will provide genuine human fulfillment, it seems to fall short of the mark. He applauds science's curiosity, its unquenchable thirst for better knowledge, but he notes that it lacks an important ingredient. Of the many ways he describes this missing component, my favorite is when he calls it "the knowledge of the heart."
Intellectual knowledge is important, but in itself is insufficient to discover and live the sacred ideas reality has lying in wait for us. Religion has given us some handles on these ideas, and science is searching for its own handles. But he believes that both have neglected an important aspect of the human being as a phenomenon who processes ideas and uses them to interact with reality. It is the human body. Our instincts, feelings, the heart, and not the head, is our capability for experiencing values. Using the intellect alone, the scientistic human can not see values as an objective aspect of reality, but only as a subjective personal choice. On the other hand, the human being with head and heart integrated is indeed capable of both experiencing the objective values that lie inherent in the created world and understanding how to establish a relationship with those values--in other words, to live them.
I received a sacred idea once in a dream. There was a locomotive in the dream. There was a sail plane, too, the type that soars on the wings of the wind rather than by use of a propeller or jet engine. In the dream, I am told that under certain conditions, I can fly in the sail plain, receiving the "lift" I need from the locomotive. I meditated on that dream and could understand the symbology of the fixed, karmic path of the cause-and-effect ironhorse track and, in contrast, the relative freedom and grace of the gossamer sail plane. But it wasn't until I got up out of my chair and began to dance each component, allowing the dream's symbology to have use of my body and its sensations, that I was led into a state of transformative consciousness. For a moment of grace I was actually able to experience the sacred, as if "The Secret" had revealed Itself to me. My body, moving to the images of the dream, led to the intuitive discovery of how the two dimensions of my being can actually cooperate and work together.
To reconcile these two dimensions of human existence, the spiritual and the material, seems to be Needleman's goal. It is not a task for the intellect alone, nor is it a task that just anyone can accomplish. He wants us to understand that it requires virtue. This virtue is a willingness to experience the higher truths for their own sake--not for the sake of getting a leg up on life's satisfactions or to gain special credentials to enjoy the satisfactions of the afterlife--but purely for the sake of experiencing the joy and love that these truths contain. To love for the sake of love itself is what is required to be able to experience--not just to think about--the meaning of love, much less to realize the mystical equation, "God is Love," which would initiate a spiritual science. [...]

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