It is with profound joy and grateful satisfaction that we present this decennial issue of Omega. During these ten crucial years Omega has been experiencing a steady growth from humble infancy to maturing adulthood, thanks to the generous support and creative guidance of you, our readers, well-wishers and beneficiaries. Today Omega can confidently say that it is entering into a new phase of growth, publicity and elegance. We are happy that we have been able to maintain the true spirit of intellectual openness and commitment to serious research through the publication of papers by eminent scientists, theologians, philosophers, and researchers. We wish to thank all our readers, subscribers and wellwishers for the constant support they have been offering to this humble effort at furthering the quest for science-religion integration.

Albert Einstein has said: “The fact that the world of our sense experience is comprehensible is a miracle.”1 Indeed, the mystery of the observable universe has been an intriguing enigma to the human being ever since s/he began to conceptualise. S/he has been driven to a challenging journey into those mysteries from times immemorial. The change of the seasons, the appearance of the celestial objects, the twinkling of the stars, the miracle of day and night – all fascinated the human being without reserve. In her/his struggle for survival s/he learned that s/he could subjugate and rule over the objects and animals in her/his immediate vicinity but that s/he was helpless when faced with the greater phenomena of reality like the torrential rains, deafening thunders, devastating tornados and mighty waves of the oceans, etc. There began humanity’s search to make sense of the reality that it encounters. Every time wo/man thought s/he had chanced upon something new, something really creative like inventions, new equipments or discoveries of thitherto unknown objects or laws of nature, s/he realized that s/he has unravelled only tiny tip of a greater mystery, that s/he is still groping in the dark, compared to the awesome mystery still waiting to be fathomed. This essential sense of limitedness gave way to a due culture of respect and awe to that ever-mystifying reality. Thus began humanity’s pursuit after the mystery of the universe.

The meaning-making search and the investigation to know the truth of reality are still on the go. Scientists and theorists from different quarters of the world and from various disciplines have been engaged in tireless studies and researches in this regard. The present issue of Omega is a collection of studies on the age-old question of the Origin of the universe from different disciplines and from different quarters of the world. Moreover, the majority of the papers in this issue dwell on the theme of a transdisciplinary approach to the science-religion question so as to have a comprehensive and well-founded understanding of the issues at hand. Our purpose of promoting a transdiciplinary approach comes from the conviction that it is a unified search of different disciplines bound together in unity and interactive cooperation that is a surer path to the truth of reality than individual attempts of definitive limits from any one of the disciplines.

Our first paper, “Transdisciplinarity, Psychology and Primary Theories of Origin,” by Chris Montoya, David Montoya and Graeme Mackay, is an eye-opener into the transdisciplinary model of approaching the fact of the universe. They begin by making the undisputable observation that the essential nexus of the scientist with science and of the believer with religion cannot be bypassed in any serious consideration of both the enterprises. The psychology of the belief-systems of adherents is ostensibly at play in any enterprise, be it spiritual or material, religious or scientific. Throughout the article they make a comprehensive attempt to carry out an enquiry into a transdisciplinary harmonization of science and religion from religious epistemology and psychological analysis. Taking the example of pro-lifers and pro-choicers, the authors claim to articulate the problem of the beginning of human life and conclude that a soft fusion of scientifico-religious enterprises would agree that conception is the time when human life begins. The grand distortion of the Darwinian truth of the affirmation of a creator God is explicitly rought out in the second phase of the paper where phylogeny is invoked to answer the problem of the science-religion duel. A co-relation is drawn between the biblical account of creation and the scientific data available regarding the origin and gradual development of the universe. They argue that the distortion of the original Darwinian theory by mincing the creator-part of the theory led to the penetrating inconsistency of theories and want of clarity in conceptualizations regarding the origin and development of the universe. Towards the end of their paper the transdisciplinary model of Migratory Theory of Genetic Fitness is invoked to explain the diversity of genetic pools and the variety of mutations. The paper is concluded proposing alternate theories of how life came on earth, and how sciencereligion dialogues are possible in the context of transdisciplinary enterprises.

Our second paper discusses a unique theme, attempting to identify and affirm the essential relation between the western scientific psychology and its ancient precedent, the Buddhist psychology. Dr. C. D. Sebastian in his article titled “Theory of Psyche in Buddhism: An Appraisal of Buddhist and Scientific Psychology” argues that there is an interesting similarity between the theories of psychology proposed by the Buddha and by Wilhelm Wundt, the father of modern scientific psychology. The Buddha, twenty-five centuries ago, and Wundt, one and a half centuries ago, theorized and argued for the non-existence of the soul, explaining away the concept of the soul into profound realms of experience and matter. To experience the dynamism of experience, the author extensively discusses the five skhandas (aggregates) and their interrelations. Towards the end of his paper he establishes with full conviction that experience is the subject matter of scientific psychology, and that the question of the soul does not arise in so far as due significance is accorded to the five aggregates and their interactions. When Buddhist philosophy advocated meditation to observe experience, Wundt introduced introspection to do the same. Both the Buddha and Wundt refer to the same phenomenon with different terminologies.

In our third article we have a detailed enquiry into the relation between theological anthropology and bioethics. Dr. Roberto Dell’Oro opens his article, titled “At the Boundary: On the Contribution of Theological Anthropology to Bioethics,” with an insightful observation, namely, “a theological contribution - in bioethics, or any other field – requires of the theologian a personal commitment to a particular faith tradition, but also openness to the conditions of universal moral communication beyond the limits of one’s specific theological affiliation.” This essential spirit of respect and indulgence could be stretched to other transdisciplinary encounters as a golden rule to be followed. Throughout his article, the author has succeeded in maintaining this spirit of indulgence (in one’s own faith commitment) and respect (to the claims of the subject matter one deals with) in a remarkable manner. Delving deep into his theme Dell’Oro argues that dynamic interaction and positively creative contribution from different disciplines such as philosophy, sociology, theology and public policy are essential to creating a viable formulation of bioethical principles in the context of increased activities and complexities in biotechnological research. What he terms as a‘methodological closure’ is particularly evident in the dynamics of biotechnology as far as ethical questions are concerned. Profoundly philosophical and ethical questions are often relegated into queries of procedures and logical analysis so as to downplay the significance of
ethical reflections in biotechnology. Discussing the methodological limitations and practical difficulties that the postmodern humans encounter due to the information explosion in each and every field, the author argues that such postmodern epistemological dilemmas weigh down the researchers of any science with unbearable burdens forcing them to succumb to the onslaught of undesirable consequences in the respective science and gradually leading to cultural fragmentation. However, the author invests hope in the structural correlation of
theological anthropology and Christian ethics to inspire a shift in the moral discourse towards the effect of goodness in the human order. The specific character of Christian ethics with its overwhelming promises of Divine Grace (the continued assistance and self-communication of God to the acting agent) and the ontological condition for being able to be “in Christ” (en Christo) offers direction and clarity to challenges of theological anthropology in the context of dealing with biotechnologies. The author gives a Levinasian twist to the evangelical invitation to love in the exercise of one’s freedom, and concludes his enlightening article providing certain practical applications to the interaction of theological anthropology and bioethics.

The very notion of nothing(ness) presupposes and suggests that something really is. This paradoxical observation is skillfully handled by Dr. Alice Thomas in her article titled “Scientific and Religious Implications of Nothingness.” Citing sound theological insights and building up her arguments on logically verifiable philosophical principles, the author opens her article with a detailed enquiry into the question of creation in nothingness. She argues that nothingness which is relative non-existence makes for the fullness of existence with the postulation of God as Fullness. The Ontological dependence of all other beings on God and the selfsufficiency of God are invoked to corroborate the idea of the Creator - God. The author gradually builds her articles with scientific understanding of nothingness and a mathematical overview of zero as representing the idea of nothingness. The poetic equilibrium maintained in the cosmos and the richness in the concept of zero all point to the fertile character of nothingness. The cycle of birth and death and the constant pull of being towards the entropic equilibrium of death are viewed from psychosocial sectors, substantiating the creative quietude in nothingness. The survival mechanisms detected in humans and other forms of animate beings is suggestive of life’s constant attempt to maintain a cosmic balance against the principles of blind entropy. The article also reserves a major chunk of space for a comprehensive investigation of the theological understanding of nothingness as evident in the Christological hymn of Kenosis found in the letter to the Philippians. The Zen Buddhist idea of Sunyata is explored to retrieve a comprehensive vision of pure nothingness. The unobjectifiability of existence, the author will argue, renders a borderline for sunyata (true nothingness) as something between nothingness and somethingness, including both. The complexity of religious truths in Christianity and Buddhism and the apparent truth of these divergent truths are symbolic of the inclusiveness of differences. The nothingness in Buddhism and emptiness (self-emptying out of love) in Christianity are parallels that we understand only when we reach the mystically experiential realm of both self-emptying and relative or true nothingness. The philosophic significance of nothingness is best understood in the apparent contradictions of life and dynamisms in the universe. On the one hand, as Blaise Pascal would affirm, humans could firmly boast to be the crown of creation with our unique creativity and ability for conceptualization and language making. On the other hand, humans do not even count worth a speck in the vast enormity and complexity of the universe. In this traumatic anxiety of an identity crisis‘Nothingness wells up into our awareness through moods and emotions,’ to borrow the words of Soren Kierkeggard as recounted by the author. The article is wound up with an earnest invitation to tap the resources of different disciplines to foster science-religion enterprises from the perspective of nothingness. Nothingness really is not negativity in arid conceptualization, but creative fertility of existence in its fullness.

Our fifth article on “Truth and Reality in Exploring the Possibilities of Christian Thought” by Botond Gaál begins with a personal note. He builds the articles with an historical overview of truth-reality interface over the passage of time from the times of the great Greek philosophers to the postmodern age of mounting civilizational insecurities and uncertainties. However, the author sees that the present age is a witness to an extraordinary collaboration of science and religion which from the early turn of the medieval ages mutually observed the other with suspicious and prejudiced approaches. Citing that Christian theology itself has undergone great transformation over the turn of centuries, he states that the many breakthroughs in physics in the discoveries and works of Einstein, Faraday, Maxwell and others readied science to approach the claims of Christian theology with a considerate and inclusive mindset. Towards the end of the article Botond Gaál also dares to draw certain plausible parallels between the natural science proposed by Albert Einstein and the natural theology developed by Karl Barth. An attempt is also made to understand and interpret the biblical ex nihilo in scientific terms. He concludes his article by recounting Einstein’s defense of the immanent, yet open-structured order in the universe, to which we should relate our knowledge in our investigation of the relation between truth and reality.

The sixth and final article, titled “Probing Beyond the Big Bang” by Thomas Parathattel is a comprehensive enquiry into the Big Bang theory and the implications it offers for science-religion interfacing. The author has skillfully divided his paper into four segments, with the first section dealing with scientific researches and discoveries on the concept and phenomenon of the Big Bang. He supports his claims with wellfounded theories and proofs to establish that there actually occurred the Big Bang in a past definite time which he postulates as around 15 billion years ago. The second part of the paper is an overview of opinions by leading scientists in the field of astrophysics on the question of the initial singularity. Having proved his case regarding the question of a past time, and the concept of the Big Bang, he moves forward to discuss the various interpretations that the concept of the Big Bang Theory has been alluded with from various quarters, ranging from theists to a-/non-theists. He concludes his well-researched paper, identifying the implications that the Big Bang Theory offers for a viable science-religion enterprise.

There is beauty in variety. When different disciplines join hands to work together in order to unravel, or rather understand the mystery of the universe, its origin and development and the truth of human existence, it not only manifests our common aim and relationality, but also paves the way to surer foundations and firmer concepts. Science-religion dialogue is a commitment that each one of us has to undertake for the benefit of humanity. More than ever our science-technology-driven world calls for such a commitment. Never have the prophetic words of the great Alfred North Whitehead been more pertinent: “It is no exaggeration to say that the future course of history depends on the decision of this generation as the relations between religion and science.”2 Omega remains committed to its mission of bringing together the latest findings of modern science and deepest insights of religions to build up a better world. We wish all our readers a renewed interest and enthusiasm for increased efforts in this mission at the frontiers of science-religion integration.