To understand both severe mental disturbances and the fundamental nature of the mind, researchers must employ their tools with the same boldness and precision as aviators who push aircraft through invisible barriers. Even the most skilled investigators may face disaster. Historically and currently, people have accepted far greater dangers for far smaller rewards than those at stake in this pursuit.
Contemporary scholarship recognizes vocal practices such as sutta recitation, paritta chanting, mantra repetition, and devotional invocation as central to Buddhism, challenging earlier Western views of it as a rational philosophy focused on individual meditation. Chanting involves rhythmic recitation of canonical texts, protective formulas, and mantras, often in liturgical languages not fully understood by lay participants. Prayer overlaps with aspirational verses, bodhisattva vows, and invocations directed toward buddhas, bodhisattvas, or deities, especially in Mahayana and Vajrayana traditions. Unlike theistic petitionary prayer, Buddhist prayer emphasizes aspiration for universal welfare, confession, and merit dedication, though popular practice includes requests for protection, health, prosperity, and favorable rebirth.
A number of scientists and philosophers—Bernardo Kastrup, Steve Taylor, Donald Hoffman, and Iain McGilchrist—argue that scientific materialism is not metaphysically justified by its technological achievements and that its failure to solve the hard problem of consciousness is a major shortcoming. They propose new forms of idealism, claiming consciousness is the sole ontological primitive, offering a more cogent and parsimonious foundation for knowledge. The article examines these neo-idealist arguments and explores their implications for education, particularly in epistemology, ethics, and spirituality.