I was just at the press conference with the Dalai Lama, organised before he receives the Templeton Prize 2012 this afternoon in St Paul's Cathedral, London.

It was inevitably a little frustrating: journalists think in headlines, so I just shouldn't expect an in-depth exploration of science and spirituality, much as it would be fascinating to get deeper into the now commonplaces His Holiness champions in the west - the honesty, truthfulness, warm-heartedness that builds an inner self-confidence and peace of mind, for all the pain that life throws up. It's only when you think that life should be easy that you get frustrations and violence, he remarked. We need to research the causes of events like the economic crisis, he said in response to another question, and not just the economic causes but the moral causes too.

The main theme on the science and spirituality front was that the psychologists with whom he has worked (Daniel Goleman and Richard Davidson were on the panel too) have gained useful insights from Buddhist psychology that they have then explored in a scientific frame. Plus, the Dalai Lama's very presence in debates about mental health catalyzes all sorts of interest across the scientific community. This was the significance of his presence at the 2005 meeting of America's Society for Neuroscience.

And perhaps it's the presence that counts most of all. He is disarmingly direct, attentive, undefended, even in front of a bunch of sceptical journalists seeking a headline. That felt remembrance of time with him perhaps matters more than anything he actually says. It communicates a certain way of being human, not otherwise conspicuously evident in the world today. Call it divinity, saintliness, or just happiness. It's arresting and inspiring.

I asked Daniel Goleman afterwards how to think about the relationship between science and spirituality, not least as many scientists might think the two are opposed, or at least regard the spiritual element as a colourful surplus. What is lost when insights from religious or spiritual traditions are stripped from that setting and reconstructed in the secular sphere?

He said there were losses and gains. The gains are the insights that might be applied to develop discrete interventions, particularly in a therapeutic context. Mindfulness and CBT together are shown to be particularly potent, for example, when tackling depression.

But that is not to say the spiritual quest inherent in Buddhism or Christianity is not worthwhile. It is just that the science is not interested in it - is theologically blind, in a way.

(As an aside, I was struck again by how much Christianity disables itself by presenting itself as a belief system, not a practice, such as you find in Western Buddhism. The beliefs matter in Buddhism, of course; but they are typically seen as the summary of a life's experience, not the necessary starting point and hence obstacle, as so much talk about the need for conversion implies amongst Christians.)

I do wonder how much the holistic context of a religious way of life matters. Isn't the western, secular way of life itself responsible for so much ill health, and so doesn't that have to change? After all, mindfulness is just one element out of eight in Buddhism. Or in Christianity, you have the daily effort to shift your attention towards others and God too.

But I guess you can't force it. Perhaps the science is simply at the stage of helping us realize that Aristotle, Jesus and/or the Buddha were right all along, more or less. Western culture must find its way, make its own mistakes - manifest in the pain and joys of a million individual lives. If we sense the need for the spiritual dimension, then it won't be lost.