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1. “The more I work with the powers of Nature, the more I feel God’s benevolence to man; the closer I am to the great truth that everything is dependent on the Eternal Creator and Sustainer; the more I feel that the so-called science, I am occupied with, is nothing but an expression of the Supreme Will, which aims at bringing people closer to each other in order to help them better understand and improve themselves.” (Marconi, as cited in Maria Cristina Marconi 1995, 244).

2. In his letter to his wife Maria Cristina (London, 17 March 1927) Marconi wrote:

“I know how much you love and cherish the beautiful Nature – the expression of God’s Will – where one can find the ideal eternal values: the Truth, the Beauty and the Good (and you possess the three of them).

The harmonious unity of causes and laws forms the Truth; the harmonious unity of lines, colors, sounds, and ideas forms the Beauty; while the harmony of emotions and the will forms the Good, which in being the ultimate expression of the Eternal and Supreme Creator brings man to completion and drives us to seek absolute perfection.” (Marconi, as cited in Maria Cristina Marconi 1995, 260).

3. “Every step, science makes, brings us ever new surprises and achievements. And yet science is like a faint light of a lantern flickering in a deep and thick forest, through which humanity struggles to find its way to God. It is only faith that can lead it to light and serve as a bridge between man and the Absolute.

I am proud to be a Christian. I believe not only as a Christian, but as a scientist as well. A wireless device can deliver a message through the wilderness. In prayer the human spirit can send invisible waves to eternity, waves that achieve their goal in front of God.” (Marconi, as cited in Popov 1992, 298).

4. In a letter to his wife Maria Cristina (Paris, 1 April 1927) Marconi said: “Do not think that I am ungrateful to God for His goodness and benevolence, to which I owe so much, everything. But God has given me this eternal and almighty love and I feel that He has done it for my own good and, I dare believe, for yours too.” (Marconi, as cited in Maria Cristina Marconi 1995, 248).

5. “I believe it would be a great tragedy if men were to lose their faith in prayer. Without the help of prayer I might perhaps have failed where I have succeeded. In allowing me to attain what I have done, God has made of me merely an instrument of His own will, for the revelation of His own Divine power.” (Marconi 1942, 20-21).

6. Concerning the problem of the origin of life and the failure of science to solve it, Marconi said:

“The mystery of life is certainly the most persistent problem ever placed before the mind of man. There is no doubt that from the time humanity began to think, it has occupied itself with the problem of its origin and its future – which is undoubtedly the problem of life. The inability of science to solve it is absolute. This would be truly frightening, if it were not for faith.” (Marconi 1934).

7. “Science alone is unable to explain many things, and most of all, the greatest of mysteries – the mystery of our existence. I believe, not only as a Catholic, but also as a scientist.” (Marconi, as cited in Morrow 1949, 14a).

1. 子曰：「里仁為美。擇不處仁，焉得知？」

The Master said, Love makes a spot beautiful: who chooses not to dwell in love, has he got wisdom?

2. 子曰：「不仁者，不可以久處約，不可以長處樂。仁者安仁，知者利仁。」

The Master said, Loveless men cannot bear need long, they cannot bear fortune long. Loving men find peace in love, the wise find profit in it.

3. 子曰：「惟仁者，能好人，能惡人。」

The Master said, Love alone can love others, or hate others.

4. 子曰：「苟志於仁矣，無惡也。」

The Master said, A will set on love is free from evil.

5. 子曰：「富與貴，是人之所欲也，不以其道得之，不處也。貧與賤，是人之惡也，不以 其道得之，不去也。君子去仁，惡乎成名。君子無終食之間違仁，造次必於是，顛沛必於是。」

The Master said, Wealth and honours are what men desire; but do not go from the Way, to keep them. Lowliness and want are hated by men; but do not go from the Way, to escape them. Shorn of love, is a gentleman worthy of the name? Not for one moment may a gentleman sin against love; he must not do so in flurry and haste, nor do so in utter overthrow.

6. 子曰：「我未見好仁者，惡不仁者。好仁者，無以尚之；惡不仁者，其為仁矣，不使不 仁者加乎其身。有能一日用其力於仁矣乎？我未見力不足者。蓋有之矣，我未之見也。」

The Master said, I have seen no one that loves love and hates uncharity. He that loves love will set nothing higher. The hater of uncharity is so given to love that no uncharity can enter into his life. If a man were to give his strength to love for one day, I have seen no one whose strength would fail him. There may be such men, but I have not seen one.

7. 子曰：「人之過也，各於其黨。觀過，斯知仁矣。」

The Master said, A man and his faults are of a piece. By watching his faults we learn whether love be his.

8. 子曰：「朝聞道，夕死可矣！」

The Master said, To learn the Way at daybreak and die at eve were enough.

9. 子曰：「士志於道，而恥惡衣惡食者，未足與議也！」

The Master said, A knight in quest of the Way, who is ashamed of bad clothes and bad food, it is idle talking to.

10. 子曰：「君子之於天下也，無適也，無莫也，義之於比。」

The Master said, A gentleman has no likes or dislikes below heaven. He follows right.

11. 子曰：「君子懷德，小人懷土；君子懷刑，小人懷惠。」

The Master said, The gentleman cherishes mind, the small man cherishes dirt. Gentlemen trust in the law, the small man trusts in favour.

12. 子曰：「放於利而行，多怨。」

The Master said, The chase of gain is rich in hate.

13. 子曰：「能以禮讓為國乎，何有！不能以禮讓為國，如禮何！」

The Master said, What is it to sway a kingdom by courteous yielding? If we cannot sway a kingdom by courteous yielding, what is our courtesy worth?

14. 子曰：「不患無位，患所以立；不患莫己知，求為可知也。」

The Master said, Care not for want of place; care for thy readiness to fill one. Care not for being unknown, but seek to be worthy of note.

15. 子曰：「參乎！吾道一以貫之。」曾子曰：「唯。」子出。門人問曰：「何謂也？」 曾子曰：「夫子之道，忠恕而已矣。」

The Master said, One line, Shen, runs through my Way. Yes, said Tseng-tzu. After the Master had left, the disciples asked what was meant. Tseng-tzu said, The Master's Way is no more than faithfulness and fellow-feeling.

16. 子曰：「君子喻於義，小人喻於利。」

The Master said, The gentleman is learned in right; the small man is learned in gain.

17. 子曰：「見賢思齊焉，見不賢而內自省也。」

The Master said, At sight of worth, think to grow like it; at sight of baseness, search thyself within.

18. 子曰：「事父母幾諫，見志不從，又敬不違，勞而不怨。」

The Master said, A father or a mother may be gently chidden. If thou seest they have no will to follow thee, be the more lowly, but do not give way; nor murmur at the trouble they give thee.

19. 子曰：「父母在，不遠遊，遊必有方。」

The Master said, Whilst thy father and mother are living, do not wander afar. If thou must travel, hold a set course.

20. 子曰：「三年無改於父之道，可謂孝矣。」

The Master said, He that changes nothing in his father's ways for three years may be called pious.

21. 子曰：「父母之年，不可不知也：一則以喜，一則以懼。」

The Master said, A father and mother's years must be borne in mind; with gladness on the one hand and fear on the other.

22. 子曰：「古者言之不出，恥躬之不逮也。」

The Master said, The men of old were loth to speak, for not to live up to their words would have shamed them.

23. 子曰：「以約失之者，鮮矣。」

The Master said, We shall seldom get lost if we hold to main lines.

24. 子曰：「君子欲訥於言，而敏於行。」

The Master said, A gentleman wishes to be slow to speak and quick to do.

25. 子曰：「德不孤，必有鄰。」

The Master said, A great soul is never friendless: he has always neighbours.

26. 子游曰：「事君數，斯辱矣；朋友數，斯疏矣。」

Tzu-yu said, Nagging at kings brings disgrace, nagging at friends estrangement.

第一章

道可道，非常道。名可名，非常名。無，名天地之始﹔有，名萬物之母。 故常無，欲以觀其妙；常有，欲以觀其徼。此兩者，同出而異名，同謂之 玄。玄之又玄，眾妙之門。

1. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. 2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. 3. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see. 4. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

第二章

天下皆知美之為美，斯惡矣﹔皆知善之為善，斯不善矣。故有無相生，難 易相成，長短相形，高下相傾，音聲相和，前後相隨。是以聖人處「無為 」之事，行「不言」之教。萬物作焉而不辭，生而不有，為而不恃，功成 而弗居。夫唯弗居，是以不去。

1. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. 2. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. 3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. 4. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see;'Tis this that makes the power not cease to be.

第三章

不尚賢，使民不爭﹔不貴難得之貨，使民不為盜﹔不見可欲，使民心不亂 。是以「聖人」之治，虛其心，實其腹，弱其志，強其骨。常使民無知無 欲。使夫智者不敢為也。為「無為」，則無不治。

1. Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. 2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. 3. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.

第四章

「道」沖，而用之或不盈。淵兮，似萬物之宗﹔挫其銳，解其紛，和其光 ，同其塵﹔湛兮似或存。吾不知誰之子？象帝之先。

1. The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! 2. We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue! 3. I do not know whose son it is. It might appear to have been before God.

第五章

天地不仁，以萬物為芻狗﹔聖人不仁，以百姓為芻狗。天地之間，其猶橐 蘥乎？虛而不屈，動而愈出。多言數窮，不如守中。

1. Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. 2. May not the space between heaven and earth be compared to a bellows? 'Tis emptied, yet it loses not its power;'Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free.

1. Schroedinger claims that science is a creative game with rules, which are designed by God himself:

“Science is a game – but a game with reality, a game with sharpened knives.

If a man cuts a picture carefully into 1000 pieces, you solve the puzzle when you reassemble the pieces into a picture; in the success or failure, both your intelligences compete.

In the presentation of a scientific problem, the other player is the good Lord. He has not only set the problem but also has devised the rules of the game – but they are not completely known, half of them are left for you to discover or to deduce.

The uncertainty is how many of the rules God himself has permanently ordained, and how many apparently are caused by your own mental inertia, while the solution generally becomes possible only through freedom from its limitations. This is perhaps the most exciting thing in the game.” (Schroedinger, as cited in Moore 1990, 348).

2. “I am very astonished that the scientific picture of the real world around me is very deficient. It gives a lot of factual information, puts all our experience in a magnificently consistent order, but it is ghastly silent about all and sundry that is really near to our heart, that really matters to us. It cannot tell us a word about red and blue, bitter and sweet, physical pain and physical delight; it knows nothing of beautiful and ugly, good or bad, God and eternity.

Science sometimes pretends to answer questions in these domains, but the answers are very often so silly that we are not inclined to take them seriously.” (Schroedinger 1954, 93).

3. Schroedinger emphatically denies the claim of some theists that the essence of science is atheistic:

“I shall quite briefly mention here the notorious atheism of science. The theists reproach it for this again and again. Unjustly. A personal God can not be encountered in a world picture that becomes accessible only at the price that everything personal is excluded from it.

We know that whenever God is experienced, it is an experience exactly as real as a direct sense impression, as real as one’s own personality. As such He must be missing from the space-time picture. ‘I do not meet with God in space and time’, so says the honest scientific thinker, and for that reason he is reproached by those in whose catechism it is nevertheless stated: ‘God is Spirit’.” (Schroedinger, as cited in Moore 1990, 379; see also Schroedinger’s Mind and Matter, Cambridge University Press, 1958, p. 68).

4. Schroedinger maintains that the human technical inventions have caused a deterioration in Nature:

“The grave error in a technically directed cultural drive is that it sees its highest goal in the possibility of achieving an alteration of Nature. It hopes to set itself in the place of God, so that it may force upon the divine will some petty conventions of its dust-born mind.” (Schroedinger, as cited in Moore 1990, 349).

5. In his book Nature and the Greeks Schroedinger states:

“Whence came I, whither go I? Science cannot tell us a word about why music delights us, of why and how an old song can move us to tears.

Science is reticent too when it is a question of the great Unity – the One of Parmenides – of which we all somehow form part, to which we belong. The most popular name for it in our time is God – with a capital ‘G’.

Whence come I and whither go I? That is the great unfathomable question, the same for every one of us. Science has no answer to it.” (Schroedinger 1954, 95-96).

6. Walter Moore (Professor Emeritus of Physical Chemistry at the University of Sydney, Australia) writes that Schroedinger’s best loved quotation from the Vedas is this:

“Who sees the Lord dwelling alike in all beings

Perishing not as they perish

He sees indeed. For, when he sees the Lord

Dwelling in everything, he harms not self by self.

This is the highest way.”

(Walter Moore, Schroedinger: Life and Thought, Cambridge University Press, 1990, 349).

Regarding this verse Schroedinger says: “These beautiful words need no commentary. Here mercy and goodness towards all living things (not merely fellow human beings) are glorified as the highest attainable goal – almost in the sense of Albert Schweitzer’s reverence for life.” (Schroedinger, as cited in Moore 1990, 349 and 477).

7. Schroedinger denies Materialism (i.e. the theory that matter is the only reality). Schroedinger affirms that human consciousness is absolutely different from the material bodily processes: “Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else.” (Schroedinger 1984, 334).

8. “Now I shall not keep free of metaphysics, nor even of mysticism; they play a role in all that follows.

We living beings all belong to one another, we are all actually members or aspects of a single Being, which we may in western terminology call God, while in the Upanishads it is called Brahman.” (Schroedinger, as cited in Moore 1990, 477).

In his book Mind and Matter Schroedinger writes: “One thing can be claimed in favour of the mystical teaching of the ‘identity’ of all minds with each other and with the Supreme Mind – as against the fearful monadology of Leibniz. The doctrine of identity can claim that it is clinched by the empirical fact that consciousness is never experienced in the plural, only in the singular. Not only has none of us experienced more than one consciousness, but there is also no trace of circumstantial evidence of this ever happening anywhere in the world. If I say that there cannot be more than one consciousness in the same mind, this seems to be blunt tautology – we are quite unable to imagine the contrary.” (Schroedinger 1958).

9. The science writer Ken Wilber states: “My book Quantum Questions centered on the remarkable fact that virtually every one of the great pioneers of modern physics - men like Einstein, Schroedinger and Heisenberg - were spiritual mystics of one sort or another, an altogether extraordinary situation. The hardest of the sciences, physics, had run smack into the tenderest of religions, mysticism. Why? And what exactly was mysticism, anyway?

So I collected the writings of Einstein, Heisenberg, Schroedinger, Louis de Broglie, Max Planck, Niels Bohr, Wolfgang Pauli, Sir Arthur Eddington, and Sir James Jeans. The scientific genius of these men is beyond dispute (all but two were Nobel laureates); what is so amazing, as I said, is that they all shared a profoundly spiritual or mystical worldview, which is perhaps the last thing one would expect from pioneering scientists.” (Wilber 1998, 16).

1. In his famous lecture Religion and Science (May 1937) Planck wrote: “Both religion and science need for their activities the belief in God, and moreover God stands for the former in the beginning, and for the latter at the end of the whole thinking. For the former, God represents the basis, for the latter – the crown of any reasoning concerning the world-view.” (Max Planck, Religion und Naturwissenschaft, Leipzig: Johann Ambrosius Barth Verlag, 1958, 27).

2. “Religion represents a bond of man to God. It consists in reverent awe before a supernatural Might [Macht], to which human life is subordinated and which has in its power our welfare and misery. To remain in permanent contact with this Might and keep it all the time inclined to oneself, is the unending effort and the highest goal of the believing man. Because only in such a way can one feel himself safe before expected and unexpected dangers, which threaten one in his life, and can take part in the highest happiness – inner psychical peace – which can be attained only by means of strong bond to God and unconditional trust to His omnipotence and willingness to help.” (Max Planck 1958, 9).

3. Planck concluded his lecture Religion and Science (May 1937) with the words: “It is the steady, ongoing, never-slackening fight against scepticism and dogmatism, against unbelief and superstition, which religion and science wage together. The directing watchword in this struggle runs from the remotest past to the distant future: ‘On to God!’ ” (Planck, as cited in Heilbron 1986, 185; see also Planck 1958, 30).

4. “Under these conditions it is no wonder, that the movement of atheists, which declares religion to be just a deliberate illusion, invented by power-seeking priests, and which has for the pious belief in a higher Power nothing but words of mockery, eagerly makes use of progressive scientific knowledge and in a presumed unity with it, expands in an ever faster pace its disintegrating action on all nations of the earth and on all social levels. I do not need to explain in any more detail that after its victory not only all the most precious treasures of our culture would vanish, but – which is even worse – also any prospects at a better future.” (Planck 1958, 7).

5. “But the value of religion exceeds the individual. Not only every man has his own religion but the religion requires its validity for larger community, for nation, race, and the whole mankind. Since God reigns equally over all countries of the world, the whole world with all its treasures and horrors is subdued to Him.” (Planck 1958, 9).

6. Unfortunately, during World War II, in February 1945, Planck’s son Erwin was executed by the Nazis for participation in an unsuccessful attempt to assassinate Adolf Hitler. On 14 March 1945 Planck wrote in a letter to his friend Anton Kippenberg:

“If there is consolation anywhere it is in the Eternal, and I consider it a grace of Heaven that belief in the Eternal has been rooted deeply in me since childhood.

God protect and strengthen you for everything that still may come before this insanity in which we are forced to live reaches its end.” (Planck, as cited in Heilbron 1986, 195-196).

7. “That God existed before there were human beings on Earth, that He holds the entire world, believers and non-believers, in His omnipotent hand for eternity, and that He will remain enthroned on a level inaccessible to human comprehension long after the Earth and everything that is on it has gone to ruins; those who profess this faith and who, inspired by it, in veneration and complete confidence, feel secure from the dangers of life under protection of the Almighty, only those may number themselves among the truly religious.” (Planck, as cited in Staguhn 1992, 152).

8. In his major book Where Is Science Going? (1932) Planck pointed out:

“There can never be any real opposition between religion and science; for the one is the complement of the other. Every serious and reflective person realizes, I think, that the religious element in his nature must be recognized and cultivated if all the powers of the human soul are to act together in perfect balance and harmony. And indeed it was not by accident that the greatest thinkers of all ages were deeply religious souls.” (Planck 1977, 168).

9. “As a physicist, that is, a man who had devoted his whole life to a wholly prosaic science, the exploration of matter, no one would surely suspect me of being a fantast. And so, having studied the atom, I am telling you that there is no matter as such! All matter arises and persists only due to a force that causes the atomic particles to vibrate, holding them together in the tiniest of solar systems, the atom.

Yet in the whole of the universe there is no force that is either intelligent or eternal, and we must therefore assume that behind this force there is a conscious, intelligent Mind or Spirit. This is the very origin of all matter.” (Planck, as cited in Eggenstein 1984, Part I; see “Materialistic Science on the Wrong Track”).

10. To the question of The Observer, “Do you think that consciousness can be explained in terms of matter?” Max Planck replied:

“No, I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.” (Planck, as cited in de Purucker 1940, ch. 13).

11. Planck believed in life after death, he believed in the existence of “another world, exalted above ours, where we can and will take refuge at any time.” (Planck, as cited in Heilbron 1986, 197).

“Farsighted theologians are now working to mine the eternal metal from the teachings of Jesus and to forge it for all time.” (Planck, as cited in Heilbron 1986, 67).

12. Writing on the complementary relations between science and religion, Max Planck observed: “The one does not exclude the other; rather they are complementary and mutually interacting. Man needs science as a tool of perception; he needs religion as a guide to action.” (Planck, as cited in Schaefer 1983, 84).

Summary: In the spirit of Thomas Jefferson, Abraham Lincoln and Martin Luther King, Jr., we call all men and women of Science and Religion to rise up in the pursuit of truth.

Preamble

Over the course of human history mankind brought forth on this planet, two chief systems for exploring Nature and Life, one of them is Religion and the other Science, both conceived for seeking truths, and both dedicated to the survival and advancement of mankind. We hold these truth to be both spiritually and scientifically approachable that all forms of existence are interconnected, that they possess certain fundamental and unalienable properties - that to describe this inter-connectedness and these properties, successive theories shall be constructed by us, deriving their explanatory and predictive powers from the approximations of laws of Nature and Life - that whenever any theory becomes inadequate of these ends, it is our duties to modify it or to abolish it, and to establish new ones, laying the foundation on such principles and organizing the structures in such forms, as to us shall seem most likely to reflect our understanding and knowledge of Nature and Life.

The Ongoing Struggle

We are now engaged in a great war over and within Science and Religion, testing whether they so conceived and so dedicated can be reconciled and advanced. We are also engaged in a silent struggle in Science, testing whether our yearning for truth and our love for mankind can conquer our own shortcomings – close-mindedness, arro- gance, hypocrisy, selfishness, rivalry, comer- cialism and intolerance of alternative views.

Call for Reflection

So, on this day and in this era, it is appropriate that we - scientists, theologians, all other learned scholars – both formally educated and self-learned – and indeed all who love truth and mankind - reflect on the status of Science and Religion and our own moralities and conducts with the great hope of advancing and unifying both so as to better serve the needs and desires of mankind in the new millennium and bring the same into a new era of unprecedented enlightenment and progress.

The Religious Age

Before the advent of Science, various types of Religion were the main sources of knowledge guiding mankind in their struggles of survival and understanding of Nature and Life. And some would say that for a long stretch of time in history mankind was in a dark age.

Scientific Revolutions

Five hundred years ago, a great polymath, jurist and astronomer Copernicus on whose and other giants’ shoulders we stand today, started the scientific revolution. His momentous work, On the Revolutions of the Celestial Spheres, came as a great beacon light to Kepler, Galileo, Newton, Maxwell and others who continued and completed the scientific revolution. It came as a joyous daybreak to end the long night of the dark age. However, these great men themselves were all deeply religious. What they had helped mankind to free from was not religious faiths which we all are entitled to have as precious as liberty and as vital as air but erroneous religious dogmas. One hundred fifty years ago, a great naturalist Darwin and a great priest and scientist Mendel on whose paths modern biologists continue their work today, started the modern revolution in biological sciences. Their respective monumental work, On the Origin of Species and Experiments on Plant Hybridization, came as great guiding principles to modern biologists including Watson and Crick and countless others who continued and completed the revolution in biology. Darwin’s work also created an earthquake in Religion greatly shaking the already weakened ties between Science and Religion.

One hundred years ago, a great physicist Planck and another great physicist and Swiss patent clerk Einstein on whose shadow modern physicists stand today, started the modern revolution in physics. Einstein’s momentous work, Special Theory of Relativity, came as a shocking reckoning that there seems no place for spirituality in the universe. At the same time, Planck and Einstein’s respective monumental work on the quanta came as a great jumping board for the quantum leap of Bohr, Schrodinger, Heisenberg, Dirac and many others who continued and completed the quantum theory of the modern revolution in physics which seemed to revive spirituality as chance, chaos and probability.

Aftermath of the Revolutions

No doubt that Science has brought mankind unprecedented material wealth and pro- sperity. Yet, the very wealth and prosperity have displaced spirituality from many among us. The very revolutions have created a deep gulf between Science and Region as reflected by increased hostilities and seemingly irreconcilable differences between Science and Religion. The very same revo- lutions have also produced dogmas, arrogance and intolerance of alternative views in Science. On the other hand, it may be said that the enterprises of Religion seem to lack innovations and are unable to cope with or adapt to the new environments.

Thus, after all these revolutions, the modern human is not spiritually enlightened or free. After all the revolutions, the spiritual lives of many among us are sadly crippled by the manacles of mechanical view and the prisons of random chance and chaos. After all the revolutions, we live on a lonely island of stale spirituality in the midst of a vast ocean of material wealth. After all the revolutions, many among us are languishing in the corners of alternative sciences and find themselves scientifically in exiles on their own planet. Indeed, after all the revolutions, the moralities of many among us are degenerating, many among us become selfish, mean-spirited, non-collaborative and too commercial, and some among us even become hypocritical, untruthful and are driven by money, power and fame. So today we dramatize these depressing and shameful conditions.

A Promissory Note

In a sense, all men and women of Science and Religion need now make a promissory note to mankind. A note promises that all of us in Science and Religion shall rise above ourselves and shall work and struggle together for the survival and advancement of mankind, and that all truth-seeking men and women shall be guaranteed the rights of freedom, equality and opportunity to be heard in the pursuit of truth.

It may be said that today some among us in Science and Religion would have defaulted on this promissory note if made earlier. Instead of honoring these obligations, some among us would have given mankind a bad check, a check which would have come back marked "insufficient funds." But we refuse to believe that the banks of Science and Religion would be bankrupt. We refuse to believe that there would be insufficient funds in the great vaults of Science and Religion. So all of us in Science and Religion should make good on the promissory note — a note that will in the long run give mankind the riches of knowledge and the security of truth.

Fierce Urgency

Let us remind ourselves the fierce urgency of now. This is no time to engage in the luxury of silence or to take the tranquilizing drug of innocence. Now is the time to make real progress in Science and Religion. Now is the time to rise from the dark and desolate valley of mechanical and spiritless material world to the sunlit path of living universe. Now is the time to lift Science and Religion from the quick sands of arrogance, close mindedness, intolerance and hypocrisy to the solid rock of glorious path to truth. Now is the time to make freedom, equality and opportunity to be heard a reality for all truth-seeking men and women.

Warning

It would be fatal for the establishments of Science and Religion to overlook the urgency of the moment. This sweltering heat of many truth-seeking men and women’s discontents will not pass until there is an invigorating atmosphere of freedom, equality and opportunity to be heard in Science and Religion. This is not an end, but a beginning. Those who hope that we needed to blow off steam and will soon be content will have a rude awakening if the establishments of Science and Religion return to their businesses as usual. There will be neither rest nor tranquility in Science and Religion until all truth-seeking men and women are granted their rights. The whirlwinds of revolt will come to shake the establishments of Science and Religion until the bright day of freedom, equality and opportunity to be heard emerges.

Precaution

There is something else that we must say to all truth-seeking men and women who stand on the warm threshold which leads into the glorious path to truth. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom, equality and opportunity to be heard in the pursuit of truth by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into personal attacks or worse. Again and again we must rise to the majestic heights of meeting negative forces with positive forces. The marvelous new rebel which shall engulf the establishments of Science and Religion must not lead us to a distrust of all scientists, theologians and priests in the establishments, for many of them, as evidenced by their silence, have come to realize that their destiny is tied up with our destiny. They have come to realize that their yearning for freedom, equality and opportunity to be heard is inextricably bound to ours. We cannot walk alone.

At this critical moment, we must also ask ourselves the soul searching question: Are we really for truth and the greater benefit of mankind or our self-interests? And do we want to go down in history as hypocrites or truth-seeking men and women? And so, as John F. Kennedy would urge: My fellow seekers of truth: ask not what mankind can do for you but what can you do for mankind.

Demand

As we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who ask, "When will you be satisfied?" We can never be satisfied as long as mankind is short-changed by hypocrisy and repression in the establishments of Science and Religion. We can never be satisfied, as long as our intellectual properties, cultivated and harvested with sweat, cannot gain entries into the journals and electronic archives of Science and Region guarded by the establishments. We can never be satisfied as long as young generations of men and women are stripped of their inquiring minds and robbed of their intellectual freedom by signs stating "Establishment Science Only." We cannot be satisfied as long as a scientist outside the establishment cannot get his paper published in a peer-reviewed journal and a scientist in the establishment believes he has nothing for which to write. No, no, we are not satisfied, and we will not be satisfied until freedom and equality roll down like waters and opportunity to be heard like a mighty stream.

Creative Suffering

We are not unmindful that some among us have suffered great trials and tribulations. Some among us are still in the suffocating environment of suppression. Some among us have just left from areas where their quest for truth left them battered by the storms of persecution and staggered by the winds of establishment tactics. Some among us have been the veterans of creative suffering. Continue to work with the faith that un- earned suffering is redemptive.

Go back to your work, go back to your study, go back to your laboratory, go back to your seminary, go back to your place of worship, go back to the backwaters of alter- native science, go back to the forgotten paths of spirituality knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.

We have a Dream

We say to you today, fellow scientists, priests, theologians and all truth-seeking men and women, so even though we face the difficulties of today and tomorrow, we still have a dream in the spirit of Martin Luther King, Jr. It is a dream deeply rooted in the pursuit of truth and the struggle for the survival and advancement of mankind. Let us remember that neither Science nor Religion is above truth.

We have a dream that one day the sacred enterprises of Science and Religion will rise up and live out the true meaning of their creed: spirit of collaboration, cooperation, honesty and tolerance in the pursuit of truth; and freedom, equality and opportunity to be heard for all truth-seeking men and women.

We have a dream that one day in the halls of Science and the towers of Religion scientists, priests and the theologians will be able to sit down together at the table of truth-hood.

We have a dream that one day even a fundamentalist church, sweltering with the heat of religious zeal, sweltering with the heat of anti-science, will be transformed into an oasis pursuing truth.

We have a dream that young generations will one day study in institutions where they will not only learned established sciences but also exposed to alternative scientific views and be judged not by their particular views but by the content of their character.

We have a dream today.

We have a dream that one day, all truth- seekers, men or women, will be treated equally by every institute – university, college, church, seminary or school - on every corner of Earth.

We have a dream today.

We have a dream as that of Martin Luther King, Jr. “that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the [truth] shall be revealed, and all flesh shall see it together.”

This is our hope. This is the faith that we go on in the pursuit of truth. With this faith as that of Martin Luther King, Jr. “we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of [Science and Religion] into a beautiful symphony of [truth-hood and scholar -hood].” With this faith we will be able to study together, to work together, to struggle together, to pray together, to stand up for truth and knowledge together, knowing that we will be truly free one day. This will be the day when everyone will be able to sing as Rumi “I am so tipsy here in this world, I have no tale to tell but tipsiness and rapture."

Let Freedom and Knowledge Ring

And if Science and Religion are sacred enterprises of truth this must become true. So let freedom and knowledge ring from the prestigious colleges of Harvard. Let freedom and knowledge ring from the mighty ivory campuses of Yale. Let freedom and knowledge ring from the advanced institutes of Princeton!

Let freedom and knowledge ring from the academic institutes of America!

Let freedom and knowledge ring from the academic institutes of Europe!

Let freedom and knowledge ring from the academic institutes of Asia!

Let freedom and knowledge ring from the academic institutes of Africa!

Let freedom and knowledge ring from the academic institutes of every nation!

Let freedom and knowledge ring from the journals of Science!

But not only that; let freedom and knowledge ring from the journals of Religion!

Let freedom and knowledge ring from every religious institutions of every nation. From every corner of Earth, let freedom and knowledge ring.

And when this happens, when we allow freedom and knowledge to ring, when we let them ring from every university, every school and every church, from every state and every country, we will be able to speed up that day when Religion and Science of mankind, by mankind, for mankind shall be unified and united.

Tribute and Resolve

And let us now pay tribute to those who have greatly contributed towards the advancement and reconciliation of Science and Religion. But, as Abraham Lincoln would declare, in a larger sense we cannot compose anything proper to honor those heroes. The brave men and women, living and dead, who struggled, have already done so, far above one’s poor power to add or detract. The world may be little notice what we say here, but it can never forget what they have done. It is for rest of us, rather, to be dedicated here to the unfinished work which they who fought have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us, that from these honored we take increased devotion to the cause for which they have given their full measure of devotion, that we here highly resolve that these dedicated shall not have fought in vain, that Science and Religion of mankind, by mankind, for mankind shall have a new birth, and that mankind shall advance and shall not perish from the earth.

Acknowledgement: The layout of this Essay (Cyberspeech) “We Have a Dream” is based on Martin Luther King. Jr.’s speech known as “I Have a Dream.” The Essay is also fused with languages from the Declaration of Independence the chief drafter of which was Thomas Jefferson and Abraham Lincoln’s Gettysburg Address. It also contains a modified quote from John F. Kennedy.

Oh my atheist colleagues in science: Have you seen the sub-atoms of your body? No, yet you believe that they exist; Have you felt the strong force that holds the sub-atoms together? No, yet you know that they must be there; Have you seen the atoms of a virus invading your body? No, yet you have no doubt that they exist.

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Oh my atheist colleagues in science: Have you seen the Earth on which we reside? Yes, yet you deny that there was a Builder. Have you felt the air that you breathe? Yes, yet you doubt that there is a Provider, Have you seen your body on which your faculties reside? Yes, yet you don’t believe that there is a Creator.

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Oh my atheist colleagues in science: If GOD now reveals how IT breathes life into equations? Would you still deny that IT exists? If GOD now reveals how IT designs the laws governing particles? Would you then still deny that IT’s the basis of natural laws? If GOD now reveals how IT creates, sustains and makes evolve matters? Would you still deny that IT’s the foundation of science?

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Oh my atheist colleagues in science: Time has come for you to search the footprint of Scientific GOD, Would you rather live in denial? You are the scientific vessel its Creator would like to hitch a ride, Would you deny ITS pleasure to do just that? Through all of us Scientific GOD manifests, Would you rather be in idle?

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