Dan Rather Mind Science Report w/ Dalai Lama

topic posted Thu, May 8, 2008 - 8:33 PM by  offlineKevin
www.hd.net/drr313.html

Dan Rather’s April 8 edition of Mind Science Reports covers the topic of neuroplasticity, and how scientists, with the help of Buddhist monks and the Dalai Lama, are unlocking mysteries of the brain.


The report highlights a visit to Mind and Life board member Richard Davidson’s research center at the Waisman Laboratory for Brain Imaging and Behavior, where neuroscientist Antoine Lutz works with Yongey Mingyur Rinpoche on various meditation experiments. Film footage clips are shown from the 2007 Mind and Life XV meeting held in Atlanta with His Holiness the Dalai Lama, as well as footage from the 2004 Mind and Life XII meeting on neuroplasticity held at the Dalai Lama’s home in Dharamsala, India.


Sharon Begley, Senior Editor at Newsweek magazine, and author of Train Your Brain, Change Your Mind -- the book that came out of the Mind and Life 2004 neuroplasticity meeting -- provides additional insight into the genesis of neuroplasticity research. And the Dalai Lama tells Dan Rather, in a one-on-one interview, that he would consider participating in meditation research in the future.


Real-life success stories in retraining the brain to recover after a stroke are also included in this report.


The live stream report can be seen at www.hd.net/drr313.html and the transcript of this report can be found at www.hd.net/transcript.html
posted by:
Kevin
California
  • Kevin - Thanks. It's great to see more about this research (which has been going on for a while) presented in a form that is easy for the general public to understand. It would be fantastic if it resulted in more people practicing awareness and compassion meditation but no doubt it will just be used by all kinds of snake oil salesmen to get desperate people to buy machines to do it for them (or their children) *lol* I have a great deal of respect for the Dalai Lama's willingness to be open to science - not to prove faith but to better understand how our minds work and establish facts to improve "day to day well being".

    Of course, neuroplasticity and how practice creates brain changes had already been established via studying the brains of musicians and London cabbies. I'm looking forward to what further studies reveal.
    • <<It would be fantastic *IF* it resulted in more people practicing awareness and compassion meditation but *NO DOUBT* it will just be used..>>

      What's fantastic is that no "IF" is needed, since results of more awareness/compassion practitioners happen absent of laboratory research.

      It strikes me as odd to place an "IF" in wishing well, yet place a "no doubt" in selfish outcomes. If someone is uncertain on the selfless yet certain on the selfish, I would advice more awareness/compassion practice and impatience in science--not wait on what further studies reveal. What kind of laboratory study does one need to be compassionate?

      By the way, Buddhism is one of those philosophies without faith or "belief", but rather self-evident truth of one's own personal experience. So I'm certain that the Dalai Lama has gracefully offered his precious time to laboratory scientist, NOT to prove any kind of "faith", but rather help those scientist satisfy their curiosities with their clumpsy data collection.
      • i disagree. the concept of reincarnation requires faith.
        • <<the concept of reincarnation requires faith. >>

          A concept is a concept. How does a concept require faith?

          If you mean that buddhist need faith to believe in reincarnation, well that's clearly misunderstanding how buddhist perceive reality and how they think of concepts.

          If westerners where to force the notion of faith into buddhism, the closet could be in the sentiments of respect and of inspiration towards ideals, but not without intellectual comprehension and discrimination, but with contemplation and investigation so that the characteristics of truthfulness, righteousness, and efficacy of the ideal can be understood and revealed.

          How do they derive the concept of reincarnation? You can ask this in the buddhist tribes perhaps.
          • ".",

            I am noting a lack of compassion and patience in your own responses. You are not very compassionate to people who do not follow along with your position. In this grain, you have degraded scientists and their "clumsy data" (in which course you have spoken for the Dalai Lama, going against positions that he has publicly stated about his serious interest in the good data that these studies produce and not just interested in placating scientists). Also, there is a vast number of people on this planet who could care less about Buddhism or the claims of some religious organization about practices that can make one nicer (especially when there are already other such techniques in other religions and secular understandings). So, scientific data can be very helpful in legitimizing the practice and showing that what is claimed is actually happening. You are right, of course, that those who have been doing such practices for a while are unlikely to need convincing, but that in no way downplays the significance of the scientific studies.

            Secondly, I am afraid that you yourself are abiding under an apparent misunderstanding (from my perspective) on what "Buddhism" is. Despite your protests to the contrary, it is, in fact, you who are promoting the uncritical western view of Buddhism as a sort of pacifist group that has nothing to do with beliefs (if this was readily true then Stephen Batchelor wouldn't have had to come out and write a book called "Buddhism Beyond Beliefs" in which he tried to outline such a possible program. Your assertion couldn't be farther from the truth (though you can cerrtainly find various Buddhist groups and Buddhist aphorisms that might preach this ideal - for instance, the famous admonition to "Kill the Budhha!" - however, this is not always as common as you might think). Most Buddhists are sincerely devotional, faithful and fear to deviate from the "dogmas" of Buddhist textual orthodoxy. A prime example would be most groups of Pure Land Buddhists. They are intensely devotional and have a belief system very similar to Protestant Christianity (faith by grace alone). There is no way to work toward nirvana here; one must simply have faith in Amitabha Buddha and chant is name, and through his infinite compassion he will eventually take you to the Pure Lands, where you are guaranteed to enter nirvana. This is just ONE example of an endless variety of "Buddhisms" that require strict faith (in fact most of them do).

            Now, Tibetan Buddhism (particularly the group that the Dalai Lama is the head - he is NOT the head of Tibetan Buddhism - just one group), does have a long line of critical introspection and logic, but the current Dalai Lama is a particularly exceptional example and, in fact, most of the history of Buddhism in Tibet is intensely devotional and faithful and still is. Just look at the way that some people treat the Dalai Lama - they really believe that he is a manifestation of Avalokitesvara. However, even the Dalai Lama's line is heavily imbedded with faith and strange beliefs (some of which become quite violent, like the murder of someone in the Dalai Lama's compound by ritual stabbing in the chakras to eliminate demonic presences in the person, who was supposed to have been subverting the true lineage).

            Anyways, my major goal here is to point out that you are very 'forcefully' and 'aggressively' asserting that people should just be compassionate and just understand that compassion meditation works and just understand that Buddhism doesn't require faith, and you are, in the process, showing very little compassion and (in my opinion) very little actual understanding. I hope you recognize that I write this out of hopes for clarification and dialogue rather than 'retaliation' or 'attack'.

            However, just because Buddhism has tended to have a lot of faith in it, doesn't mean that we can't, along the lines of Stephen Batchelor, try to create a Buddhism without a reliance on faith (and there is precedent). But, we must honestly look at the past and current history of Buddhism to do so, and not create a false Shangri-La that only exists in our minds.
            • Kevin,

              what you observe are a few words. How you use that to conclude <<You are not very compassionate to people who do not follow along with your position >>.. I suspect is judging prematurely.

              If you think scientist are degraded by my interpretation of their clumpsiness in the realm of the mind, that's your business.

              I would be surpriced if a scientist would not admit they are clumpsy when it comes to the mind. I don't see any degradation in that. How many scientific experiments end up inconclusive? the answer will make you realize that clumpsy is an apropriate word.

              I am not anti-science also.. anyone who concludes that, is simply judging prematurely.. just as Fifi labels me an new-ager, without really knowing me.. since I am not at all a new ager by any stretch of the imagination.

              I don't claim to be a compassionate person either, but I don't claim to be not-compassionate either...

              I am not forcing anyone into anything.. I am simply stating that Buddhist don't believe in faith as western religions do. It's a simple statement. I think those who cling on the idea of Buddhist believing in faith are simply misunderstanding buddhism.
              • <"I am simply stating that Buddhist don't believe in faith as western religions do. It's a simple statement. I think those who cling on the idea of Buddhist believing in faith are simply misunderstanding buddhism.">

                Buddhism is about as fragmented and sectarian as Christianity, so there are a wide variety of interpretations and practices. Faith may play a different role in Buddhism than it does in Christianity, but it's still easy enough to detect its presence. To the best of my knowledge, most sects of Buddhism don't have anything equivalent to the Christian doctrine of (oversimplification alert!) "Believe in Jesus and you'll go to heaven," and maybe that's what you meant, but it's easy enough to find doctrines in Buddhism that are taken on faith.

                Reincarnation is the obvious example. Nobody can prove that it's true, but most Buddhists believe it nonetheless. Another article of faith held by many Buddhists is that once you die your spirit drifts through another realm where you are haunted or tempted by "hungry ghosts." Many Buddhists also inherited from Hinduism the belief in multiple Gods. One can make an argument along the lines of Stephen Bachelor that none of these beliefs are essential to Buddhism, but this is an exercise in western secularization. I'm all for it, but let's remember that we are intentionally purging Buddhism of certain dogmas.
                • <<Reincarnation is the obvious example. Nobody can prove that it's true, but most Buddhists believe it nonetheless.>>

                  Belief and faith are different concepts. I suggest clarity.

                  Mathematicians believe in some math truths without proving that it's true, but believe it nonetheless--no faith involved.

                  Scientist believe in facts without proving that it is a fact, but believe it anyway--no faith involved. This might sound ridiculous at the face of it.. but if you really think about it.. it's quite profound:

                  How does a scientist recognize a fact of the world?

                  (speakingoffaith.publicradio.org/pr...ml)

                  There are some truths that can never be proven to be true... we can only simply believe in them.
                  • This is the maximum depth. Additional responses will not be threaded.
                    "Belief and faith are different concepts. I suggest clarity.

                    Mathematicians believe in some math truths without proving that it's true, but believe it nonetheless--no faith involved. "

                    How, precisely, do belief and faith differ?

                    (I have my understanding, I'm initially interested in yours... according to mine, a mathematical axiom would have more akin to faith than belief, though really it is neither).
                    • Belief is a conceptual understanding with some level of confidence for it's utility. Faith is an religious belief that is taken as absolute truth be mere definition.

                      That is my undestanding on how those words should be used, but who am I to force my definitions on others?

                      faith and belief are synonynous with many people.. but this misses an opportunity for understanding some grey areas in philosophy and religion.

                      my two cents..
                      • Belief and faith

                        Tue, May 13, 2008 - 3:11 PM
                        hey, I wouldn't want to force definition here, but there is an important area of debate opening up :-)

                        I agree with your definition of belief as far as it goes, and I like the way you express it... as a psychiatric nurse, belief fascinates me... what is missing in your definition, IMO, is the mechanism of plausibility or the process that determines the "level of confidence for it's utility". Articulating this sheds light on the relationship between belief and faith.

                        Polya said it better than me with his patterns of plausible inference, but basically, all beliefs require some form of evidence... this may range from the physical experience of placing my hand on a hot plate to the words imparted by significant figures, but a belief requires some degree of a priori evidence.

                        I observe the term faith being used commonly in a number of ways, from a pejorative dismissal of someone else's belief, to a description of the reasoning behind a decision for which an individual has no basis for making said decision ("leap of faith")... with many shades between... I'm interested in the experience of those who profess faith The one thing that they seem to have in common is that the faith belief itself provides it's own evidence... it is not "taken as absolute truth by mere definition" (I'm assuming 'be' was a typo) The way in which an individual's experience changes as a result of holding that faith belief provides the self sustaining evidence for the belief. Faith seems to me to be a belief that provides it's own evidence. This evidence is obviously highly subjective, and the description is incomplete (even faith must have a causal origin).

                        It is an important distinction IMO, because it is the mechanism by which cult leaders brainwash converts, but it is also a means by which many seem to have transformed their lives in positive and life affirming ways. I don't think we study the process of faith enough.

                        It's late, I'm tired, and I've been gazing at a computer screen all day wishing I could do something else... I hope my ramblings make sense

                        Adam
                  • This is the maximum depth. Additional responses will not be threaded.

                    Science and belief

                    Tue, May 13, 2008 - 2:23 PM
                    Science proceeds by systematic doubt, never by belief.
                    The only belief involved is that theories,
                    always provisional, can be discarded on the basis of experiments which disagree. Theories are never proved,
                    but can be proven false and discarded.
                    • Re: Science and belief

                      Tue, May 13, 2008 - 3:08 PM
                      <"Science proceeds by systematic doubt, never by belief.">

                      Sounds like something Karl Popper might have said. An interesting ideal, but do you really think this is how science works in the real world? Don't scientists often undertake the experiments they do precisely because they believe the result of the experiment will vindicate their belief? Scientists are can be quite frank about this. I've read a lot of research papers that state this explicitly. They give their hypothesis, discuss their methodology, and state the results, which more often than not (if they got published anyway) support their hypothesis.

                      Experiments typically cost money, take time, and require a coordinated team of people to carry out. If you bungle them, you endanger future funding and your reputation. Hence if you're going to the bother of conducting an experiment on say, whether nicotine-deprived smokers are more attentive to smoking cues, it's probably because you believe that they will be.

                      Scientists often believe their theories even in the face of conflicting data, hoping the offending data will eventually be explained away. Were this not the case, most theories would never get off the ground. Copernicus famously clung to his heliocentric model even though it mispredicted planetary orbits rather badly and predicted stellar parallax that was not observed. Theoretical anomalies abound, and examples like this can be multiplied, and I think they add up to a picture where scientists are guided at nearly every step by what they believe.

                      What makes science so remarkable is not that it doesn't utilize belief, but that it has a built-in mechanism for weeding out bad beliefs in the *long-run*.
                      • Re: Science and belief

                        Tue, May 13, 2008 - 3:25 PM
                        <<What makes science so remarkable is not that it doesn't utilize belief, but that it has a built-in mechanism for weeding out bad beliefs in the *long-run*. >>

                        I second that! although i would not call them bad..

                        I see science as an bunch of beliefs derived through a methodology for filtering out subjective human bias. It's because humans are so biased that it's absence ican be seen as very amazing and powerful.
                      • Re: Science and belief

                        Tue, May 13, 2008 - 10:35 PM
                        True, that the hypotheses have to come from somewhere, from an aesthetically elegant theory, or from hunches,
                        or as Einstin famously said, having " a good nose." But how they are arrive at
                        doesn't matter so much, since the criteria
                        for accepting or rejecting a theory is the same Popperian falsification test...
                        • Re: Science and belief

                          Wed, May 14, 2008 - 11:53 AM
                          <"But how they are arrive at doesn't matter so much, since the criteria for accepting or rejecting a theory is the same Popperian falsification test...">

                          Popper spent too much time studying deductive logic and too little time studying the history of science, and his theory reflects this bias. His theory was an elegant and influential one, but I think Kuhn refuted it beyond any reasonable doubt. Nearly all scientific theories co-exist with falsifying data (anomalies) and the work of "normal science" is to find solutions for incorporating the anomalous data into the theory. If it were simply a matter of finding one falsifying instance to reject a theory, nearly all theories would be rejected at all times. Popper's theory is not refuted by one mere counterexample, but by massive catalogs of them. To see such catalogs, I recommend the work of William Corliss www.amazon.com/s/ref=nb_ss_gw
                  • This is the maximum depth. Additional responses will not be threaded.
                    <"Belief and faith are different concepts. I suggest clarity.">

                    Sorry to have confused you. Since we are likely using the same words to mean different things, here are my approximate definitions with examples of use.

                    Belief: a proposition taken to be true. e.g. "I believe that the earth orbits the sun"

                    Faith: a proposition taken to be true in the absence of evidence, or in light of insufficient evidence. e.g. "I have faith that I will be reborn when I die"

                    Defined this way, is it not clear that Buddhists take several doctrines on faith?

                    To be sure, I don't mean to suggest that a belief is taken on faith unless it can be *absolutely proven* to be true. That would be too strong a requirement. IMO, nearly everything we believe is just a current "best hypothesis" but some hypotheses are much more supported than others. For example, the idea that water is made of hydrogen and oxygen is much more well supported than the idea of reincarnation.
                    • >Faith: a proposition taken to be true in the absence of evidence,
                      >or in light of insufficient evidence. e.g. "I have faith that I will be reborn when I die"

                      I don't believe that rebirth is a case of faith without evidence. Many young sprul sku have what they believe are memories of former lives and the identification process would seem (at times) to lend itself to experimental verification rather easily.

                      Moreover, many advanced yogins have experiences they interpret as past-life memories or memories of experiences in the bar do etc. One can argue whether their interpretation of these experiences is correct, but a belief system strongly supported by direct first-person experience can’t be called “faith” without evidence.

                      Dr. Ian Stevenson of the University of Virginia has documented that these experiences and putative “memories” occur in cultures in which rebirth is not a major belief, and feels these experiences warrant serious scientific attention. I don’t claim that the Buddhist interpretation is the only one (or even the best one). I do maintain that the system is supported by evidence of the most personally convincing kind, namely first-person direct experience. How you choose to interpret the evidence is a totally separate issue.
                      • Thanks for bringing up this info, Ryan.

                        Remember though, I defined an article of faith as "a proposition taken to be true in the absence of evidence, or in light of insufficient evidence." In my estimation, reincarnation is believed on insufficient evidence. The stuff you mention is very interesting and worthy of investigation, but I don't think it's anywhere near sufficient to demonstrate that reincarnation is real. There are any number of hypotheses that might explain these phenomena, or those of them that turn out to be "real".

                        Some (e.g. Timothy Leary) have suggested we have some sort of genetic archive in our brains that can be accessed in mystical experiences. Others (e.g. Rupert Sheldrake) urge that we are surrounded by a "morphogenetic field" through which we can tap into the experience of our ancestors. Another possibility is that we have some sort of psychic ability to peer into the past. These are all extravagant hypotheses, but no more extraordinary than reincarnation. I think any of these ideas are very difficult to test, particularly reincarnation. I might have memories of 'being' some historical person and I might 'know' certain things about them that I shouldn't know, but it's hard to rule out that I read something somewhere and happened to remember it unconsciously.
                        • >Thanks for bringing up this info, Ryan.
                          >In my estimation, reincarnation is believed on insufficient evidence.

                          I believe we are more or less in agreement. However, I think you may be underestimating either the power or value of first person experience. I would suggest that this evidence is sufficient to propose rebirth as a working hypothesis/theory which can be investigated rationally via self-experiment (or assuming you are good at writing grant proposals, even formal scientific investigation).

                          >are all extravagant hypotheses, but no more extraordinary than reincarnation.

                          I think other interpretations (a la Leary, Groff, Sheldrake etc.) merit investigation but currently there is no more evidence supporting their interpretation than the standard Indo-Tibetan models.

                          In any event, these beliefs appear to spring from a direct experiential source. Additionally, the tradition possesses methods that can (in theory) allow any serious yogic practitioner to verify the results obtained by the self-experiments of previous generations. This places these beliefs in quite a different category than the "believe it because the bible/quran/whatever says its true" variety of religious belief.
                          • I am in total agrement with Ryan. Buddist don't just accept concepts in blind trust, without some level of confidence with direct experience. They do use intution when reason and logic stops to be useful--reality cannot be known purely conceptually--but there is a level of skepticism about their perceptions too..since they know the illusionary aspect of so-called "reality." ..very different than western deterministic dogma.
                            • >I am in total agrement with Ryan. Buddist don't just accept concepts in blind trust,

                              It is worth keeping in mind that there are dozens and dozens of lineages/sects/traditions.

                              However, there are two broad approaches by which Buddhists tend to pursue the practice of Buddhism.

                              These are:
                              1) Devotional Buddhism. This is oriented towards achieving a happy rebirth and places emphasis on faith in the three jewels and accumulating merit.

                              2) Contemplative Buddhism. This is oriented towards achieving liberation and often emphasizes training in meditative and/or yogic disciplines as well as study of such topics as textual exegesis, epistemology etc.

                              The first approach shows little interest in establishing the truth of doctrine through rational investigation or self-experimentation. This approach is probably correctly called “faith-based” and is -much- more popular than contemplative Buddhism.
                          • <"I believe we are more or less in agreement. However, I think you may be underestimating either the power or value of first person experience. I would suggest that this evidence is sufficient to propose rebirth as a working hypothesis/theory which can be investigated rationally via self-experiment (or assuming you are good at writing grant proposals, even formal scientific investigation).">

                            I think it's easy to overestimate the value of first person experience, or the degree to which such experience supports a given interpretation. In my experience, I have seen men levitate, make coins disappear, women get sawed in half and put back together, dead pigeons brought back to life. These are all tricks performed by professional magicians, and they remind me how easy it is to fool the human nervous system. Magicians rely on the fact that perception is theory-laden, that is to say, they exploit the fact that in order to perceive and make sense of our experience, we have to fit our sense data into the grid of a conceptual schema. We can interpret our first person experience through a Freudian grid, a Christian grid, a Marxist grid, a Hindu grid or a million other belief systems. Magicians are able to do what they do because when it comes to out-of-the-ordinary experiences, we are likely to misapprehend what is going on.

                            So while a Buddhist might perceive a certain personal experience as supporting reincarnation, there are an indefinite number of other potential hypotheses consistent with the experience. Because it was a first person experience, he is likely (as we all are) to assume that his first interpretation is right, but I doubt he really has a way to test and eliminate alternative hypotheses.

                            For a fascinating and somewhat whimsical adventure in imposing weird experiences on various belief grids, see Robert Anton Wilson's "Cosmic Trigger."
                            • >For a fascinating and somewhat whimsical adventure in
                              >imposing weird experiences on various belief grids, see
                              >Robert Anton Wilson's "Cosmic Trigger."

                              Ha! I suspected RAW was an influence on you... BTW I agree about the multiple interpretations available and the difficulty in sorting them out (and have said as much several times). Whatever may be "really going on", it is very fascinating.

                              BTW have you read "Quantum Psychology" by RAW? Despite having a stupid and somewhat misleading title, it is a pretty good book. It traces the general direction of thought in a variety of domains (physics and psychology among them). It is remarkable to me how the general direction these are heading is remarkably similar to some forms of Buddhist epistemology.
                      • not totally separate, as something has to be defined as "evidence" first. i imagine that if such claims could be "experimentally verified" as you say to skeptical standards they would have been by now.


                        "Dr. Ian Stevenson of the University of Virginia has documented that these experiences and putative “memories” occur in cultures in which rebirth is not a major belief, and feels these experiences warrant serious scientific attention. I don’t claim that the Buddhist interpretation is the only one (or even the best one). I do maintain that the system is supported by evidence of the most personally convincing kind, namely first-person direct experience. How you choose to interpret the evidence is a totally separate issue.
                        hide"
                        • >i imagine that if such claims could be "experimentally verified"
                          >as you say to skeptical standards they would have been by now.

                          Would please share the peer-reviewed publication in which the results were falsified during a carefully controlled study of the phenomena?

                          What’s that? You say you can’t give us such a citation? Gee, could that be because such a study has never been attempted?

                          The simple fact is that no researcher has yet attempted to publish a study of the sprul sku identification phenomena. Until such research is done, I definitely maintain that some forms of this process could lend themselves quite easily to experimentation. While these experiments might not be an absolute verification or falsification, they should at minimum be able to “rule in” or “rule out” random-chance as a factor.

                          I’m uncertain why you feel the need to issue opinions about topics that you clearly have not attempted to familiarize yourself with. In any event, you opinion hardly matters, because despite you apparent certainty that the sprul sku identification process has received scientific scrutiny, the fact is that it has *not* been so studied to date.

                          What little research has been done on the topic of rebirth is certainly suggestive. However, the collective data it is certainly open to multiple interpretations (as I have already mentioned). Please note that I have never suggested that rebirth is a reality.

                          I do suggest that the idea of rebirth in Indo-Tibetan Buddhism has its origins in direct experience is not simply an attract idea that is just passed on as “tradition”. It is a belief that has a basis in the personal experience of serious contemplative practitioners.
                          • Ryan,

                            you said: "
                            I do suggest that the idea of rebirth in Indo-Tibetan Buddhism has its origins in direct experience is not simply an attract idea that is just passed on as “tradition”. It is a belief that has a basis in the personal experience of serious contemplative practitioners."

                            Just to clarify, I assume that you mean that ideally it is a belief based on personal experience. I don't get the impression that you would deny that in the vast majority of cases it IS "just passed on as tradition". Am I correct about this? or are you making a stronger claim?
                            • >Just to clarify, I assume that you mean that ideally it is a
                              >belief based on personal experience.

                              I don't mean ideally, I mean actually. In every generation there are many folks who have powerful experiences that are interpreted as strong evidence of their previous lives (or trials in the bar do etc). Every generation has children who believe that they have memories of previous lives. Every generation also has children who were tested in some way to identify whether they were so-and-so rinpoche in their last life. This is an ongoing river of *living and lived* experience.

                              >I don't get the impression that you would deny that in the vast
                              >majority of cases it IS "just passed on as tradition".

                              You are correct. However, the fact that the majority of Buddhists have not had such experiences does not somehow nullify the powerful impact that such experience has on the lives of individuals and communities. The vast majority can't be bothered to do any epistemological investigation or pursue serious psycho-spiritual disciplines. They are content to let others do that work.

                              The fact that most people are not research scientists hasn't blunted the impact of science. Likewise, the fact that folks can’t be bothered to investigate/experiment things themselves doesn't mean that the investigations of scientific researchers occur in a void without impact on the larger community.

                              So, the majority of science is “in the vast majority of cases” merely "passed on as tradition”.

                              This doesn’t nullify the role of the serious researcher in scientific domains and it shouldn’t nullify the role of the serious researcher in spiritual domains either.