Electricity Not Working One Room

between science and spirituality '- Interview by Andrea Boni ideeforza.com (Part Two). REFLECTIONS

What is the meeting point between the intangible realm of thought and consciousness that constitutes our subjective inner experience and the "soup" electric charge biochemistry of the brain?

Andrea Boni: This is a very complicated question that today's science is trying to understand. Personally, I greatly appreciate the work of Stuart Hameroff. Studying the work of Hameroff, I found him in a summary of acceptable mechanisms underlying the phenomenon of consciousness and its manifestation in the world of names and forms. In particular, it is very interesting work he has done with the famous physicist Penrose, resulting in the theory of "OR" of the Penrose-Hameroff consciousness, which is a good starting point to explain how consciousness is to manifest the reality of the phenomenal world in general, and our thoughts, feelings, emotions, specifically. These studies are still in their infancy, and are concentrated on the study of the neuron and in particular the microtubules, hollow structures like straws contained within each nerve cell. These interesting studies could be the beginning for a synthesis between science and spirituality, to change the classical mechanistic paradigm on which our society still is, and thereby develop a new paradigm for quantum-spiritual, holistic, in which there is room for harmonization between faith and science, with the aim of providing the conditions for practical interpret the phenomenal world as a vast laboratory in which we move, where is our consciousness to create forms, perceptions, emotions, and everything has a meaning Nothing happens by chance, but Experience has any sense if you think for an end of development, the evolution of our consciousness itself. When this happens, when the consciousness finds its condition of purity, the world no longer appears in that form, and can be made to experience his own nature of bliss and eternity:

Janma karma ca me Divyam

evam yo patents tattvataha

Tyktva deham punar janma

Naito mam eti so 'rjuna

"He who knows the transcendental nature of My appearance and my business [having attained the purity of the mind], Arjuna, not longer have to be born in this material world, as has left the body, but will reach my eternal abode. "
(Bhagavad Gita IV.9.)

How does the ancient Hindu-Vedic tradition to current ethical issues relating to euthanasia or aggressive treatment? For a subject is likely to decide in advance in a living will means of handling end of life?

Andrea Boni: The issues related to bioethics are very numerous and the public is increasingly involved in the discussion of issues related to it, partly because of media bombardment which it is subjected by the media. Just think - to name a few - these issues: cloning, use of stem cells, genetic engineering, assisted reproduction, clinical trials of drugs, organ transplants in humans, IVG, aggressive medical treatment, euthanasia, environmental issues to be compromised in the biological equilibrium, generalized screening, etc.. Recent events involving the public in terms of Bioethics have highlighted the need for profound reflection about the ways in which technological progress occurs in modifying the natural course of events of human life. Aspects that seemed completely natural but are no longer as a result of the innovations brought by new technical discoveries. This raises the problem of having to deal with very delicate ethical choices che, non potendo essere state codificate in precedenza in termini costituzionali, devono essere rielaborate con sensibilità ed intelligenza. In questo processo la Scienza e la Politica da sole non possono fornire risposte a quesiti di elevato contenuto morale, bensì occorre necessariamente attingere ai principi derivanti da tradizioni in cui lo studio e l'applicazione dei valori etici e morali è stato posto come fondamento del vivere umano. Mentre per l’Occidente la bioetica è una disciplina relativamente recente, nella Tradizione della Cultura antico-indiana da sempre sono state disponibili soluzioni naturali per gestire il rapporto tra creato e creature, per poter affrontare i quesiti posti dai misteri della nascita e della morte, il senso della vita, lo scopo del soffrire e del gioire umano. Tutto questo grazie alla possibilità di attingere ad una scienza completa essenzialmente basata sull’ordine etico universale (dharma), che gestisce sia il micro che il macrocosmo. Nel suo magistero il Divino interviene in tutte le manifestazioni e quindi anche nelle regole degli umani che si attengono ad esso per preservare la loro natura, anch’essa divina. Non è che l’insegnamento dei Veda fornisca risposte puntuali ed esatte a tutte le problematiche che caratterizzano la società moderna circa l’applicazione delle più avanzate scoperte scientifiche e la loro influenza sui trattamenti del corpo umano, sia esso nello stato di embrione o nella manifestazione di un corpo di adulto, indeed, the Hindu-Vedic Culture reveals pre-seer, especially by offering a vast and full of teachings and principles which, properly interpreted, can help to address what today's society is a constant dilemma of opportunities and problems. Since bioethics deals with moral issues that arise along with the rapid progress of biological and medical research, its nature is strongly multidisciplinary, being able to count among its various aspects relating to subjects such as biology, medicine, philosophy, law, and other yet. A careful and thorough approach to bioethics can not fail to take into consideration all the components that come from these areas of human knowledge. The Vedic Science is by definition holistic, multidisciplinary, or more than, is therefore exempt from the difficulties that arise in trying to harmonize the many branches mentioned, and as such offers teachings and principles that help in developing a global consciousness of the problem, dropped from identifications, conditions, or speculations that have their roots in the material plane of existence. Being is defined in its three floors atropologici (bio-psycho-spiritual) as a part of the whole, and as such ontologically forever in the deepest part of the personality. E 'in this sense a divine spark.

Mamaivamsho

Jiva jiva-Loke-bhutah Sanathana
Manah-shashthanindriyani
Prakriti Sthan Karshi-

"Living beings, in this material world, my pieces are timeless, but being put up fight hard with the six senses including the mind." (Bhagavad Gita XV. 7)

Birth and death are interpreted as moments of change and as a ground for new growth opportunities in this fascinating journey that is life as a whole. There is no beginning, there is no end, but a cycle (samsara) which follow one another ever be achieved until the emancipation (moksha) from the material nature, also of the divine nature, getting the full awareness of his relationship with l'Essere Supremo.

Na jayate mriyate va kadacin

Nayam bhutva bhavita va na bhuya

Ajo nityah shashvato 'yam purano
Na hanyate hanyamane sharire

“Per l'anima non vi è nascita né morte. La sua esistenza non ha avuto inizio nel passato, non ha inizio nel presente e non avrà inizio nel futuro. Essa non nata, eterna, sempre esistente e primordiale. Non muore quando il corpo muore.”
(Bhagavad Gita II.20)

La natura materiale viene allora vista come strumento di liberazione, non demonizzata, ma anzi prezioso aiuto per superare i condizionamenti indotti da una falsa identificazione body and psyche.

Daiva hy Esha guna-mayi mama maya

duratyaya

Mam eva ye prapadyante
Mayam Etam tarantula you

"This my divine energy [the matter], consisting of the three modes of material nature, is difficult to overcome, but those who surrender to me it can easily exceed the boundaries. "
(Bhagavad Gita VII.14)

These are the basic principles, the premises, which should be clear when dealing with sensitive issues that arise in today's society in key bioethics. Without any discussion of them will be addressed only superficially, and you can not have contributed objective, but only vague speculations that will be interpreted subjectively. That said, I am personally in favor of a document in which the individual defines his will about how they want to be treated where her body was not his conscious awareness. That is certainly the sign of civilization, but as stated above, such a decision can only be fully understood and contextualized with the premises mentioned.