Bahá’í World/Volume 9/Science and the Open Mind
9.
SCIENCE AND THE OPEN MIND
BY GLENN A. SHOOK
THERE is a sense in which all knowledge is one, but it is convenient to make logical divisions which, like milestones, help us to locate our position without obstructing our progress. There are phenomena in the physical world which can and must be subjected to observation and experiment. There are physical quantities like length and mass which can be measured with instruments. Science is concerned with this kind of knowledge. We call physics, chemistry and astronomy exact sciences because most of the laws with which they deal can be expressed mathematically. The other sciences are more empirical. Modern civilization is built upon the exact sciences.
Of all branches of knowledge, science has been foremost in upholding "unfettered investigation of truth,” a fundamental Bahá’í principle. Although science was opposed for many centuries, today the economist, historian and even the theologian are glad to emulate its methods. Some will deplore the narrowness of science even while calling upon it to validate a vacuous or untenable theory, but experience shows that specialization is necessary for progress.
At the outset we should distinguish between the scientific approach to knowledge and (for want of a better name) what we might call scientific objects. The scientific approach can be applied to all fields of knowledge but many realities of life cannot be treated as scientific objects. Love, humility and sacrifice are just as "real” as the facts of science, but they cannot be measured directly or indirectly as scientific objects nor can we judge of their validity by the methods of science.
Mechanical theories of things spiritual sometimes appeal to the unscientific mind but never to the real scientific mind. For example we may say that Spirit is merely a highly attenuate form of matter. Embellish the idea as you will, it has none of the attributes of a scientific theory and we cannot establish a unity between matter and Spirit by any such subterfuge. On the other hand if we study the lives of those who have developed their spiritual natures, if we study the lives of the prophets we will surely learn something about Spirit. This scientific approach is not only permissible but necessary for spiritual progress. However, we must always remember that science cannot make value judgments.
SCIENCE AND VALUE
There is a world of science and a world of value. Now religion belongs to the world of value and if we keep this in mind we will avoid much confusion.
In the book of Proverbs the voice of Wisdom tells us that it pays, in the long run, to abide by the moral law and a scientific approach to life would lead to the same conclusion. Isaiah, however, lifts us to a much higher level When he informs us that God’s ways and not man’s ways and while God requires much more than Wisdom, " . . . He will abundantly pardon.” Wisdom can only point to the inflexible law, Wisdom cannot pardon. Here is a mystery that is beyond science.
Thomas Aquinas made a claim for revelation
that appears rather scientific. He
maintained that revelation was above reason
but not contrary to reason. Today,
however, theology regards this as a pernicious
doctrine, for it permits man to disregard
anything in the revealed Word that
does not appeal to his reason. Of course no
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prophet ever upheld such a doctrine. Bahá’u’lláh
is very explicit on this point.. "O
leaders of religion! Weigh not the Book of
God with such standards and sciences as are
current amongst you. . . .”
In the Bahá’í writings science is extolled, but a clear distinction is made between science and value. ‘Abdu’l-Bahá eulogizes science in the following glowing terms, "The hidden treasures of kings cannot be compared with a drop of the water of science; nor with the smallest cup of their learning; and the heaped-up talents of gold and silver cannot be equal to the solution of the least abstruse of their problems.” But he also reminds us that science is only one wing and that without the wing of religion man will fall into materialism.
We must investigate until we find the infallible source of knowledge, but when it is found our investigation so far as the source goes, comes to an end. This is a cardinal principle in the Bahá’í Faith and it is stressed in no uncertain terms. “Blessed is the man that hath acknowledged his belief in God and His signs, and recognized that ‘He shall not be asked of His doings.’ Such a recognition hath been made by God the ornament of every belief, and its very foundation.”
Should revelation uphold a scientific theory that is contrary to man’s knowledge, man should re-examine his knowledge. This is not incompatible with the concept of omnipotence, but the omnipotent God of theology is often merely an intellectual concept which can be brought into agreement with other concepts.
Every extant religious system has a few doctrines that are repulsive to the scientific mind, but let us distinguish clearly between what has been revealed by the divine founder of a religion and what has been added by man to meet the exigencies of the time. While the majority of scientists in the western world refuse to accept all the doctrines of any church, practically none would take exception to the words of Christ. Science is not an enemy of revelation.
MAN AND REVELATION
In the Bahá’í writings we find a clear distinction between what man can accomplish and what is revealed for him. Anticipating the rise of a new civilization ‘Abdu’l-Bahá tells us that a number of “distinguished” and ”high-minded” sovereigns must assemble and establish universal peace, that a universal language must be established, etc. The greatest bond, however, is one common Faith, but let us observe that this is not to be evolved by the mind of man. Man is not to choose one of the existing religions nor is he asked to build up an eclectic system. “This can in no wise be achieved except through the power of a skilled and inspired Physician.” Here we are in the field of value and science has nothing to say about value. On the other hand, in explaining abstruse questions, ‘Abdu’l-Bahá admonishes us to reflect and ponder.
Modern science realizes that there are great mysteries even in the physical world. In the nineteenth century we were reasonably sure that we could “explain” the underlying reality of the physical world. We built models like the ether; we talked glibly about particles, waves and vibrations. We thought we could completely explain a few things by means of these models. Today we are not so sure. Light is no longer a simple wave phenomenon. The ether has raised more problems than it has solved. This does not mean, however, that science is failing —far from it, but it does mean that modern science regards the reality of the physical world as somewhat of a mystery.
The layman can apply science to the spiritual world if he wishes but for the present, at least, the scientist will confine himself to what can be measured.
THE THEORY OF EVOLUTION
The theory of evolution is one of the
greatest generalizations of science. By
means of it we can explore in time as we
explore in space with the telescope. Let us
remember, however, that while there is evidence
for this theory it must not be classed
with the great body of scientific doctrine
which rests upon a much firmer foundation.
Science does not know how the physical
world began nor how it will end. The
theory does not account for the origin of
life not the origin of matter.
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Delegates and Friends present at the 14th Annual Bahá’í Convention held in Poona, India, Riḍván 100 A. B.
It is interesting to compare the Bahá’í teachings on evolution with the scientific views. The following quotations are taken from Some Answered Questions. Speaking of the universe ‘Abdu’l-Bahá says, “Then it is evident that in the beginning matter was one, and that matter appeared in different aspects in each element. . . .” ”But it is clear that this terrestrial globe in its present form did not come into existence all at once: . . .” Again speaking of man He says, "It is certain that in the beginning he had not this loveliness and grace and elegance, and that he only by degrees attained this shape, this form, this beauty, and this grace.” But He supplements our knowledge when He assures us that man and the universe always existed and that man is a distinct species. Science cannot refute these statements and they are not in conflict with science.
The true doctrine of evolution, as I understand it, is expressed in the verse, “All things whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees.” This view is certainly more comprehensive than the scientific view, but there is really no conflict between the two concepts. ‘Abdu’l-Bahá supplies the missing elements that are ostensibly beyond the human intellect. Science assumes that the universe is orderly, controlled by law, but it makes no assumption as to the origin or nature of the law.
There is then a realm of science and a realm of value which is not open to scientific investigation. Nevertheless science is the greatest means for the advancement of our material civilization.
THE SPIRIT OF SCIENCE
Science has set a high standard for the evaluation of truth. It weighs impartially all the facts and is never biased by prejudice. However, science is not content with collecting and examining facts, sometimes it is necessary to assume a tentative hypothesis which is not suggested by known facts. The hypothesis is then subjected to tests. If it explains some phenomena and is not at variance with too many known facts it is temporarily retained. But science is relentless—the hypothesis is subjected to repeated tests before it is accepted or rejected.
This is the method of science. Man observes, experiments and formulates laws and theories. This is conducive to progress in the physical world. On the other hand the laws for governing society and the individual are not obtained in this manner; they are revealed by the prophets. For example, man advances in the spiritual world by striving to understand the revealed Word and by emulating the lives of the prophets but not by formulating mechanical explanations of things that transcend both time and space.
Science is universal. We speak of Italian painting and Russian art, but not of Italian science and Russian science. When one scientist makes a discovery it is accepted by the whole scientific world, not merely by one locality, nation or race. Science rejects an obsolete theory when it is obsolete and accepts a new one when its usefulness is demonstrated.
Unfortunately, outside the field of science this is not the case. How many historians have ever seriously considered the probable fate of Europe had Charles Martel failed to suppress the Arab invasion in the eighth century? In view of what Islám accomplished in Spain, is it not plausible to assume that it would have prevented the Dark Ages? How many have searched for the real cause of the Renaissance or the cause of the loss of Christian unity? How many erudite religious philosophers have given any considerable time and thought to the problem of successive revelation or the spiritual evolution of the race? Neither the historian nor the philosopher can maintain that he did not possess sufficient data. The facts were there but the way was barred by prejudice.
The recognized leaders of the world, those who control the destinies of mankind, might well adopt this spirit of inquiry.