Who are we? What is our place in this vast and ever-evolving universe? Where do science and spirituality meet? If you’ve pondered these questions, you’re not alone. Join some of the most spiritually curious and renowned minds of our time for an exploration into the mystery of being. From founders of the Science and Nonduality (SAND) conference, Maurizio and Zaya Benazzo, On the Mystery of Being brings together an array of visionary spiritual leaders, psychologists, philosophers, scientists, teachers, authors, and healers to celebrate and explore what it means to be human. This beautifully arranged collection of essays and insights highlight topics on the convergence of spirituality and science, weaving scientific theory and spiritual wisdom from some of the most influential thinkers of our time—including Deepak Chopra, Rupert Spira, Adyashanti, and many more—with pieces that get straight to the heart of the matter. As a powerful antidote to our chaotic and materialist modern world, this dazzling volume offers timeless wisdom and new insight into humanity’s age-old questions. On the Mystery of Being also reveals the cutting-edge explorations at the intersection of science and spirituality today. May it encourage your spirit, challenge your mind, and deepen your understanding of our interconnectedness.

The Mystery of Being contains the most systematic exposition of the philosophical thought of Gabriel Marcel, a convert to Catholicism and the most distinguished twentieth-century exponent of Christian existentialism. Its two volumes are the Gifford lectures which Marcel delivered in Aberdeen, Scotland, in 1949 and 1950. Marcel's work fundamentally challenges most of the major positions of the atheistic existentialists (Sartre, Beauvoir, Camus), especially their belief in an absurd, meaningless, godless universe. These volumes deal with almost all of the major themes of Marcel's thought: the nature of philosophy, our broken world, man's deep ontological need for being, i.e., for permanent eternal values, our incarnate bodily existence, primary and secondary reflection, participation, being in situation, the identity of the human self, intersubjectivity, mystery and problem, faith, hope, and the reality of God, and immortality.

I hope that this book will be widely read, and I especially commend it to four classes of persons: I. For myself I have come across nothing more important than M. Marcel’s writings here and elsewhere on the problem of metaphysics. I say problem advisedly: for we are all of us these days in the end puzzled as to what exactly metaphysics is. The strict Thomist has his answer: so has the positivist: so too the Biblical theologian who is much too ready to find in the decay of ontology an argument for the authenticity of ‘Biblical perspectives’. M. Marcel was trained in the tradition of idealism: and he knew the influence both of Bergsen and of W. E. Hocking. His conversation with himself certainly betrays their influences: but it is of far wider significance. Professor Ayer and Dr. E. L. Mascall have their answer to the question what ontology is: they have their formulae. Marcel probes beneath these answers; for him ontology is much more than a body of doctrine. It is the intellectual expression of the human situation; what is expressed in the syllogisms of, for instance, Père Garrigou-Lagrange, is valid only in so far as it catches and summarises the very being of man and the universe, as that being is lived through and met with by man in his pilgrimage through life. I find as I read M. Marcel that the frontiers are blurred reflection, metaphysics, spirituality. And that is the strength of his seemingly inconsequent method. In a way he is too wise to suppose that the arguments of the philosophia perennis are enough in their abstract form to convince a man; they only carry conviction in relation to a whole experience of life of which they are the expression. The issues between the Thomist, the positivist, the idealist are not issues simply of doctrine but of life; and to see what they are, one must probe, stretching language beyond the frontiers of poetry, somehow to convey the issues as things through which men live. 2. The book should be studied closely by the moralist whether he be philosopher or moral theologian. Where some of the most familiar ethical ideas are concerned, Marcel reminds us of their ‘inside’ when we so often in our discussion think simply of their ‘outside’. What is a promise? We have our answer pat, our formula which permits us to go on with the discussion of our obligations to keep the promises we have made and so on. We don’t wait to probe. I find myself inevitably using that word ‘probe’ again and again in connection with M. Marcel: for what he does is to probe the unsuspected profundities of the familiar. Most professional students of ethics are morally philistine, men who give little time to penetrating the ‘inside’ of the ideas they are handling. And there Marcel pulls them up short. 3. The book should be widely read by the many Christian ‘fellow-travellers’ of today, those who follow, as it were, afar off the Christian way without themselves coming yet to the point of an act of faith in the Crucified. Its very incompleteness will respond to their groping anxiety, and it will enrich their vision of life. And this it can do because it eschews dogmatic exposition seeking rather to shew the inside of the truly Christian way of life. Fidelity, hope, charity, mystery—these are fundamental categories of the Christian way: and of all these Marcel has much to say, which is in every way fresh and yet at the same time rooted in the tradition of Catholic Christianity. The reader of such a work as Albert Camus’ La Peste, with its preoccupation with the problem of an atheistic sanctity, will understand M. Marcel. In a way he challenges the possibility of Camus’ vision; and he does so not on dogmatic grounds but by an analysis of holiness and goodness which shews indirectly their inseparability from acknowledgment of the all-embracing mystery of God. An age which has known evil as ours has and does still know it, is inevitably interested in goodness; and it is with goodness, as something inevitably issuing out of God because a gift from him, that Marcel’s studies deal. 4. And lastly I commend this book because at a time when minuteness and subtlety of mind are too often the prerogatives of the light-heartedly destructive, he reminds us that a true minuteness and a true intellectual subtlety are rooted in humility and purity of heart, and manifest the soil in which they are nourished by graciousness whose charm none can escape and a strength of argument which none can break.

An enchanting, visually arresting, “extraordinary children’s book for adults...that peers into the depths of the human experience and the meaning of our existence.” (Brainpickings.org).

Led into Mystery is an unanticipated sequel to John de Gruchy's book Being Human: Confessions of a Christian Humanist. It was prompted by the untimely and tragic death of his eldest son, Steve, in February 2010, and the questions this posed about the meaning of life and death from the perspective of Christian faith. A further prompt came as a result of a multi-disciplinary research project on "the humanist imperative in South Africa" (2009-2010). This raised critical questions about being human from the perspective of science, especially neuroscience, as well as other faith and secular perspectives. All these inform the discussion which is an exploration of mystery on the boundaries of human knowledge and experience, engagement with the world and the evolution of consciousness from a specifically Christian theological perspective. The title derives from Karl Rahner's comment that theology is about being led back into mystery -- the ultimate mystery of God disclosed in the life, death and resurrection of Jesus and the creative presence of the Spirit in the life of the world. This mystery is an open secret waiting to be explored, expressed and entered into by faith. In doing so, we discern the fragmentary mystery of being human alone and in relationship within the constraints of our time and space. We are rudely encountered by the perplexing mysteries of evil and death, but embraced by the mysteries of goodness and beauty, hope and love. We draw on memory and imagination to develop a language that enables us to explore mystery through the genre of myth, parable, poetry, the novel, music and art, we participate in the mysteries of faith that communicate grace, forgiveness, and freedom which enable us to be more fully human in the life of the world in the struggles for justice and peace.