Dependent Origination And Relativity
ANKUR BARUA
The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong
Corresponding address:
Dr. ANKUR BARUA
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Dependent Origination And Relativity
Abstract
The Buddhist concept of dependent origination is a vision in which sentient beings are fully integrated in the co-arising of all things. The most important effort is to free ourselves from delusions ad attachments and widen our circle of compassion to embrace all living creatures and the nature. The modern scientists believe that there are a number of philosophical concepts of modern science embedded in Buddhism which needs careful exploration. The time has come to examine the original Buddhist doctrines carefully and sort out the sparkling components of modern science concealed in them. The renowned scientist Albert Einstein also upheld the concepts of Buddhism and expressed his own views in the light of modern science. According to him, “if there is any religion that would cope with modern scientific needs it would be Buddhism”.
Key words: Dependent Origination, Impermanence, Relativity, Buddha, Einstein
Dependent Origination And Relativity
Introduction
Modern physics bears the impact of Albert Einstein more than that of any other physicist. His contributions to atomic physics and study of the photoelectric effect had earned him the Noble Prize. His theory of relativity with its profound modifications of the notions of space, time and gravitation had fundamentally changed and deepened our understanding of the physical and philosophical conception of the universe.1 Apart from his scientific ingenuity, Einstein’s courageous struggle for human rights, social justice and international peace had secured him a unique place in modern history of the world. He had also epitomized his philosophy of religion by stating that “science without religion is lame and religion without science is blind”. According to Einstein, religions are not only compatible with science, but also they are promoted by science. The fundamental tenet of his concept of “cosmic religion” is that science enhances religion. Religion is nurtured by the feeling of wonder and astonishment that accompany the discovery of the laws of nature and awareness of harmony that rules the universe.1,2
In this context, it is important to remember that though Buddhism did not have any rigorous methodology for studying the physical world, but the Buddhist scholars and contemplatives had developed views on matters related to the universe and its contents. This was based on pure logical and rational thinking and no experimental model was applied to prove or disprove any of these observations. These phenomena were discussed in detail in the early Buddhism, the Abhidhamma Pitaka, the Visuddhimagga, the Pali commentaries, Mah�vibh�ṣ�-ś�stra, the K�lacackra Tantra and in the literature on Buddhist epistemology.3,4,5
Buddhist Doctrine of Dependent Origination
The doctrine of dependent origination is the key insight of the entire teachings of the Buddha, which is also equated with the Dhamma. Buddhism had regarded it as, ‘One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination’ (Middle Length Discourses of the Buddha, p. 284). Dependent origination means that all phenomena arise as the result of conditions and cease when those conditions change. The general theory of dependent origination, taught by the Buddha, is as follows: “When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.” (Connected Discourses, p. 575) So nothing exists as a static, isolated entity.4,5
Everything arises and ceases depending on causes and conditions which themselves arise due to causes and conditions. There is no ultimate ground or primordial cause, but a network of causes and conditions. This discards the view of the presence of a metaphysical selfhood, permanent and fixed entity like “Creator God” or a substance underlying the constant change, which is life. It is the delusion or ignorance of dependent origination which keeps people confused and attach to views and actions which result in suffering. Dependent origination is the true nature of reality regardless of whether there is anyone who realizes it or not. Just as the law of gravity is true irrespective of anyone’s opinions about it and it was present even before it was scientifically proved by Isaac Newton. Similarly, the dependent origination is the way things are and the Buddha had simply realized it and confirmed it to others.4,5,6
Einstein’s Theories on Relativity 2,6,7,8
Historians call the year 1905 as the “annus mirabilis” or “miracle year”, because in that year the renowned scientist Albert Einstein published four remarkable scientific papers addressing fundamental problems about the nature of energy, matter, motion, time and space. He was awarded the noble prize in the year 1921 for his outstanding contributions to the Theoretical Physics and especially for his discovery of the “Law of the Photoelectric Effect”. Some of his theories which could be viewed in the light of Buddhist doctrine of Dependent origination are as follows:
• In June 1905, Einstein proposed his concept of special relativity. Einstein's March paper treated light as particles, but special relativity estimated light as a continuous field of waves. So, Einstein observed light both as wave and particle.
• Later in 1905 came an extension of special relativity in which Einstein proved that energy and matter are linked in the most famous relationship in physics: E=mc2. (The energy content of a body is equal to the mass of the body times the speed of light in vacuum squared). This equation predicted an evolution of energy roughly a million times more efficient than that obtained by ordinary physiochemical means. This led to the theory of the conservation of energy, in the form of the first law of thermodynamics, which stated that the total amount of energy in any isolated system always remains constant. Although it can only be changed from one form to another, this energy cannot be created or destroyed.
• During 1915, Einstein completed the General Theory of Relativity and showed that matter and energy actually mold the shape of space and the flow of time. What we feel as the 'force' of gravity is simply the sensation of following the shortest path we can through curved, four-dimensional space-time. It was a radical vision where space was no longer considered to be the box to enclose the universe. Instead, space and time along with matter and energy are all locked together in the most intimate embrace.
Similarities between the Buddhist Doctrine of Dependent Origination and Views of Einstein
The Buddhist concept of dependent origination is a vision in which sentient beings are not determined by forces beyond their control. They are rather fully integrated in the co-arising of all things. Human beings are able to take responsibilities and create better conditions for themselves and others by becoming aware of the way things arise in mutual dependence.4,5
The most important effort is to free ourselves from delusions ad attachments and widen our circle of compassion to embrace all living creatures and the nature. The renowned scientist Albert Einstein also upheld these concepts of Buddhism and expressed his own views in the light of modern science.1,2,6,7 Some of the philosophical concepts which are common to both Buddhism and Einstein are discussed here in details.
(1) Einstein’s Views on the Concept of a Creator God
The concept that universe was created by a “Creator God”, had haunted the minds of human beings since many generations. The Buddha had transcended the theory of a “Creator God” with the help of his explanations on the concept of impermanence in his Doctrine of Dependent Origination. Like the Buddha, when we review this concept of a “Creator God” in the light of modern science, some of the obvious questions that arise in our minds are - Who is this creator god, who had created this “Creator God” and how did he come into existence? Albert Einstein had also never accepted the principle of a “Creator God”. He had clearly expressed his views as, “I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts”.3,6,7,8,9,10
(2) The Buddhist Concept of Dynamic Flux
Buddhism considered events as space-time representations of a continuous dynamic flux. Nothing is considered to be static and permanent, but everything is in a state of constant change in our universe of experience. However, there is no single enduring changing entity, but there exist a series of momentary changes. The Buddha was often regarded as “Tathagata” which means “one who comes and goes thus”. The Buddha gave this famous doctrine of momentariness (ksanikavada) in terms of “here and now”.3,4,7 The Quantum field theory also considers physical phenomena as transient manifestations of an underlying fundamental unity. Following this concept of dynamic flux, Einstein had also demonstrated the spontaneous and random movements of atoms, called Brownian motion.1,2,8
(3) Time: A Psychological Concept
Time became important in relation to the thermodynamics and Einstein’s theory of relativity. Observing the irreversibility or asymmetry between the past and future, it has been argued that time is uni-directional and is also associated with the experience of “psychological time”. Einstein himself had felt the uni-directionality of time and considered the concept of time to be an illusion. In Einstein’s theory of relativity, time (with space) becomes relative and contingent both on speed and gravity. The faster one travels or the closer one is to an object with a very strong gravitational pull, time elapses more slowly. 2,9,10
Buddhism recognize that time can be experienced as moving faster or slower in certain situations. What others might experience as only an instant, could be experienced by a person meditating as a much longer period of time. From the Buddhist perspective, when one actually analyzes time; it is found to not really exist. Thus, time is a “conventional truth” (paññatti) and a verbal or conceptual designation which is imputed onto experiences of a past, present, and future. It is called “conventional” because it is only established nominally on the basis of words and thoughts. If we actually try to point to an instant of time, the moment that we try to pinpoint has already passed and a future moment has now become the “present.” In this way, we cannot technically speak of any fixed, locatable present as it always vanishes upon close examination. The present only exists in dependence upon the concepts of past and future.3,4,5,9,11 So, we observe that the Buddhist concept of “psychological time” is similar to Einstein’s perception that time is illusory.
Time is also considered an imputed entity in a yet more scholastic and technical context. This is because it is identified on the basis of something that is other than itself. We cannot point at the “time” in reality, but rather perceived it through designations on things that are not time, like the clock which is a substantial entity. Therefore, time fits in a third class of phenomenon technically referred to as “non-associated composite phenomena.” Here, the term “non-associated” means that it is neither physical nor mental and “composite” means that time is dependent on other factors and is impermanent. 3,6,7
Apart from these concepts of time, the Buddhist schools had also identified the shortest possible divisions of time that is required to perform an act and the shortest division of time in general. An example of the shortest possible divisions of time is the time it takes to blink our eye, which is called a moment. The shortest division of time is considered to be 1/60th (or even 1/365th, depending on the source) the duration of a finger snap, a number which one Buddhist scholar has calculated roughly as one millisecond.3,7
(4) Space: The Concept of “Sunyata” or “Emptiness”
Another major area of discussion for Buddhists, physicists, and cosmologists is the nature of empty space and cosmogony. The concept of Time and Space in relation to Buddhism are the two varieties of paññatti. They are two conceptual constructs without any corresponding objective reality. In Milindapañha, the only two things which are considered to be independent of kamma or of causes or of season are namely NibbÄ�na and space. But it carefully avoids the use of the term “unconditioned” (asaÅ„khata) and relates space as neither conditioned nor unconditioned. The TheravÄ�dins include the space element concept in the objective field of mental objects (dhammÄ�yatana) which means that it is not visible but can be cognized only as an object of mind-consciousness.7,11,12
In the Sarv�stiv�da Abhidhamma, the counterpart of space element is referred to as �k�śa-dh�tu. The space element is either light (�loka) or darkness (tamas) and therefore it is included in the objective sense-field of the visible (rup�yatana). Besides this, the Sarv�stiv�dins recognize another kind of space which is called �k�śa and not �k�śa dh�tu. It is defined not as space bound by matter, but as that which provides room for the movement of matter (yatra rūpasya gati). It does not obstruct matter, which freely exists therein. It is also not obstructed by matter, for it cannot be dislodged by matter. Thus, what the Sarv�stiv�dins call unconditioned space is the space considered absolutely real and as serving as a receptacle for the existence and movement of material phenomena.7,11,12,13
In the Madhyamaka system Nagarjuna had explained the Buddhist Doctrine of Dependent Origination in the light of “Sunyata” which means “void or emptiness”. The space in universe is also intimately connected to this Buddhist concept of śūnyatÄ� or emptiness. Just as nothing can exist without space, so too can nothing exist without emptiness. Because all phenomena are empty of a static, independent and permanent existence, they can come into existence, change their forms and pass on. We should realize the “absolute truth” behind the concept of “emptiness” as absence of self-entity and attachment and accept the fact that interdependence is the nature of reality.4,5,6,7
In physics, there are highly developed mathematical theories which suggest the empty space of a vacuum actually contains an infinite amount of energy. It is speculated that this energy has a role in the evolution in the universe. While this is still an area of controversy and mystery within theoretical physics, it makes for a rough parallel to the Buddhist concept of empty-particles and the universe arising out of space. However, the whole process of cosmo-genesis according to Buddhism is catalyzed by the actions of living beings or Kamma.3,7,12
(5) Concept of Co-existence of Multiple Solar Systems
In Buddhist literature, the cosmos are explained to be oscillating or continuously forming, enduring for a time, and then undergoing a final period of destruction. In the metaphysical realm; Buddhism strongly maintains an emphasis on reasoning based on the principles of impermanence and causality. Though the perception of co-existence of multiple solar systems was present during early Buddhism, but it became more popular with the development of the Mahayana tradition of Buddhism. In Mahayana tradition, it is believed that there are hundred thousand galaxies in the entire universe and each galaxy is holding at least one Buddha at a given point of time. If we separate out the deification part of the Buddha concept here, we can find that there was a notion of multiple galaxies in ancient India and the possible reason of their creation was well-explained by the Buddhist Doctrine of Dependent Origination.3,4,13
Einstein's general relativity theory predicts that strong gravitational fields will bend the path of nearby light rays. A very large mass like that of an entire galaxy with an enormous gravitational field can bend light rays from Quasars which are the most distant illuminated objects in the universe. Thus, it can act as a gravitational lens. Other scientists had also confirmed this “Beaming Effect” of “Gravitational Lens” by observing the increase in red-shift in visual spectrum of light in the presence of a number of galaxies directly hit by a distant beam from Quasars. However, the presence of more than one solar system in the universe is now confirmed by mapping the orbital path of the planet Pluto, the last planet in our solar system. It is found that this planet revolves around the sun of some other unknown solar system.2,9,10
Einstein’s Comments on Buddhism
Albert Einstein was very much influenced by the Buddhist doctrines related to the concepts of absence of any Creator God, absence of any soul or self (anatta), Dependent Origination (paticcasamuppada), impermanence (anicca) and the emphasis on practicing compassion with moral-driven, volitional activities (kamma). He had also mentioned that he never believed in the existence of a personal God. If something is in him that could be regarded as “religious”, was the unbounded admiration for the structure of the world so far as science could reveal it.1,2,12
According to his opinion, the religion of the future will be a “cosmic religion”. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description. Buddhism has the characteristics of what would be expected in a cosmic religion for the future: It transcends a personal God, avoids dogmas and theology; it covers both the natural and spiritual; and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity. So, “if there is any religion that would cope with modern scientific needs it would be Buddhism”.1,2,10
Conclusion
We have taken an overview of a fraction on what Buddhists and scientists had discussed about the contents and processes of the physical world. We had not included, in our discussion, the Indian and Buddhist science of astronomy, which was an area where the ancient Indians had a high degree of expertise.13 We should keep in mind that modern science did not emerge all of a sudden from nowhere. The process of evolution of modern science was slow and the basic elementary philosophical and logical concepts were already present in our religious practices. The modern scientists believe that there are a number of philosophical concepts of modern science embedded in Buddhism which needs careful exploration.6,7,12
Now, in an era of revolutionary scientific progress, the time has come for us to keep aside the entire glorification and deification part of Buddhism and examine the original doctrines carefully to sort out the sparkling components of modern science hidden in them. If we achieve this successfully, we could relate the Buddha as “social scientist”, who had worked for the benefit of mankind. This effort would also induce fresh impetus to our innovative way of understanding the conventional ideas and transform our religious concepts into a more dynamic and realistic structure in order to make them more acceptable to the new generation.
References
1. Dukas, H., Hoffman B., ed., 1954. Albert Einstein: The Human Side. Princeton, NJ: Princeton University Press.
2. Jammer, Max. 1999. Einstein and religion: physics and theology. Princeton, NJ: Princeton University Press.
3. Wallace,B.A., ed., 2003. Buddhism & science: breaking new ground. New York: Columbia University Press.
4. Lopez, Donald S. 2005. Critical terms for the study of Buddhism. Buddhism and modernity. Chicago: The University of Chicago Press.
5. Bodhi, B., ed. 1993. A Comprehensive Manual of Abhidhamma (the annotated translation of Abhidhammatthasangaha of Acariya Anuruddha). Kandy, Sri Lanka: Buddhist Publication Society.
6. Bharucha, Filita P. 1992. Buddhist theory of causation and Einstein's theory of relativity. Delhi, India: Sri Satguru Publications.
7. Lopez, D.S. 2008. Buddhism & science: A guide for the perplexed. Chicago: University of Chicago Press.
8. Richard M., Thuan,T.X. 2001. The Quantum and the Lotus: A Journey to the Frontiers Where Science and Buddhism Meet. New York: Crown Publishers: 127-39.
9. Einstein, A., 1931. The world as I see it. Forum and Century: Living Philosophies 84: 193-4.
10. Einstein, A., Seelig, C., ed., 1954. Ideas and Opinions, based on Mein Weltbild. New York: Bonzana Books: 8-11.
11. Karunadasa, Y. 2009. Time and Space. Hong Kong: The Centre of Buddhist Studies. The University of Hong Kong.
12. Wallace, B.A.1996. Choosing Reality: A Buddhist View of Physics and the Mind. Ithaca, N.Y.: Snow Lion Publications: 18-27.
13. Kloetzli, W.R. 1983. Buddhist Cosmology: From Single World System to Pure Land: Science and Theology in the Images of Motion and Light. Delhi: Motilal Banarsidass.
Reincarnation is Now a Scientifically Acceptable Phenomenon
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Originally posted by Franceso Totti:
whether u believe or not, doesnt matter. the fact is it doesnt need your belief and it exists.
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Originally posted by An Eternal Now:
And how do you know UFO and out of body travelling is not real?
As far as I know there is overwhelming evidence for out of body travelling. Otherwise how can someone with near death experience be aware of the entire medical procedures from a third person perspective, watching the body, watching the doctors, watching the room as if disembodied. It is just not possible if consciousness is only limited to the body.
It is best not to dismiss the case studies too soon and keep an open mind. The case studies have been well done and is recognised by many scientists. For example how can you explain how a child actually remember the details of the past life - well documented - and being traced and proven.
It only means that the child has a past life. It does not prove that he will have a next life too. Also, it does not means that if he has a past life, therefore you also have a past life.
See? Why do you people have such simple logic?
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Originally posted by Weychin:
Wha...! What do you mean the world is not flat ?!!! Or the sun and the moon does not revolves round the earth?!! The two, Copernicus and Gallileo are mad men , do not conform with then contemporary norms, therefore false!
Conciousness is like a thread or stream of habitual tendencies and memories that do not belong to this lives. It is not a substance or entity that enters and inhabit a new body. It is a stream of conciousness that is emitted at point of death and recieved exclusively to a new live form.
We are constantly making discoveries,do not be too eager to dismiss things not yet thoroughly investigated right out of the hand!
Because you cannot perform the experiment and prove that reincarnation is true always.Just like january has stated.
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Originally posted by Franceso Totti:
whether u believe or not, doesnt matter. the fact is it doesnt need your belief and it exists.
Well, i hear your claim. you claim that reincarnation exist. You can claim whatever you want to. Peusdo evidence and peusdo logic means that it does not exist. Or rather, poor logical sequencing by people in the topic.
I have just rallied back the first debate eariler on already on the logic of it. Those children have so called past memories , does not mean that i have, or you have! DUn lump everytihng together. Where is your logic.
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does air exists? does wind exists? does ghost exists?
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Originally posted by january:
yup, i am an atheist. Reincarnation talk has been around for centuries already.
Other than so called these few evidence of people and child having those abilities to recall and do certain skills, what else have you people found out and develop in this field. See?
No progress at all. How do i believe in this things when all you can show me is this same old recycled information and evidences without any progressive information and facts and experiments...... How?
I really want to be believe that i have a next life , you know? But its just that i do not like to delude myself so easily by all these salesman talk. Come on, more obvious things to show me, no more examples of miracles children already, i am opening my eyes now..
For example, can you please tell Straits time, or the some reputable media , like United nations, or like Nature.com , or microsoft, to do a study on this things so that it is more convincing for me.
SGforums + sgforumers telling me that something is true and true , and link to some unreputable or bias website, and with same old 'evidence' ??
I will be the first to sign up if there is really a afterlife for me. really. I hope it true. But you know what? Hoping is futile, if you want to have forever life, you must be the miracle to achieving it, not by waiting to find out with reincarnation is true, because it will never be.
I guess so far the children's accounts are most credible.
However it would be great if they could expand their studies to meditators - as meditators can also remember past lives. I am not sure if studies have been done in this regard. I believe this study will be much more interesting -- as many meditators report not only remembering one past life like most children, but through deep concentration and states of absorption they can access hundreds, thousands, or more lifetimes. They will be utterly convinced of the 'cyclical nature' of rebirth.
Straits Times will probably not be posting articles considered religiously sensitive even though it has scientific backing, as it may offend some people in the the multi religious society. Sorry but I hope you are not expecting the Straits Times to be an unbiased scientific journal, it is a government influenced media. Microsoft? You got to be kidding. They'd be more interested in selling you Windows 7.
I am guessing that many people after reading those scientific reports (those open minded ones at least), including scientists, will read through and shrugg and say "ok... that sounds interesting, I think it is true" but overlook the implications of such findings and so did not bother to look into them further. However, in Buddhism as mentioned there are implications to this.
And the implication I am refering to is not 'eternal life'. Buddhism does not seek to comfort themselves with the understanding that there is rebirth. In fact if you can remember your past lives, and those who do have consistently mentioned one thing: they have witnessed countless suffering they have to go through in this cyclic existence... and imagine playing the story of life over and over again, then restarting... it's actually very pointless and even 'boring' from that point of view.
Buddhism thus seeks to relief oneself from the endless cycle of rebirth. It does so by removing one's ignorance of the true nature of reality, because it is by the false-perception of a separate, independent self and world that sufferings arise out of grasping, clinging, desires, etc. The realisation of the nature of reality removes such ignorance and all sufferings that results from it.
And there remains people who have attained enlightenment and liberation from suffering even in this very life, (not in the future life but right here and now)... so it is truly possible. And it is not just one enlightened being... but there have been countless enlightened beings since the Buddha's times, some even among us right now in the forum. It just shows that Buddhist practice DOES produce the goal/result that it aims - enlightenment, liberation from suffering, etc. It does produce life changing transformation that radically transforms the way one perceives the world such that one no longer suffers, so it is not arm chair philosophy.
The part about enlightenment is universally reported by practitioners all over the world. Even forummers here do report enlightenment. Just that the part of 'enlightenment leads to transcending uncontrolled rebirth' requires faith, because before you do remember your past lives beyond doubt through your own practice... or are able to see what happens after death... and most importantly see the truth of dependent origination and the mechanics behind rebirth and how enlightenment unwinds the mechanics of rebirth. In short before you are an advanced meditator, you will not be able to know the whole story for yourselves, so though Buddhism does not encourage blind faith, some faith is still necessary (at least in the beginning). But since you are so skeptical I doubt you will have faith in rebirth at least soon, but do keep an open mind, many have seen their past lives, not just small children, I'm talking about seasoned meditators.
That said.. Buddhism is not just a cosmic suicide club (i.e. end rebirth, that's it). Especially in Mahayana, those who overcame uncontrolled rebirth are still able to 'choose' to take birth to continue to help others with their enlightened view... though arhats simply enters cessation.
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Originally posted by Franceso Totti:
does air exists? does wind exists? does ghost exists?
does faith exist? -
Another way to help your camp prove that your theory is more convincing and more powerful stuff rather than psuedo science.
Either straits time, or any reputable foerginer country media or any major science body, to get hold of just one freaking people, just one freaking person out of the billions of people in the world, or in history last time, where their past life is someone freaking famous so that more people can related to. Not some ah kao , ah mao, where only a few people knows these past life.
SOme one like gandhi, some albert einstein, qin shi huang(chinese emperor), ong teng cheong(our past president), michael jackson, issac newton, princess diana.,,,, i just need one freaking famous name out of the thouands that have passed away so that more people can see and realize.......
JUST ONE>>>.......!!!!...... i beg... you... just get them on a major media, endorsed by youtube, or facebook CEO, some Freaking major newspaper.... please.... JUST one will do...
than i will be more excited about my reincarnation next time.....
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Originally posted by An Eternal Now:
I guess so far the children's accounts are most credible.
However it would be great if they could expand their studies to meditators - as meditators can also remember past lives. I am not sure if studies have been done in this regard. I believe this study will be much more interesting -- as many meditators report not only remembering one past life like most children, but through deep concentration and states of absorption they can access hundreds, thousands, or more lifetimes. They will be utterly convinced of the 'cyclical nature' of rebirth.
Straits Times will probably not be posting articles considered religiously sensitive even though it has scientific backing, as it may offend some people in the the multi religious society. Sorry but I hope you are not expecting the Straits Times to be an unbiased scientific journal, it is a government influenced media. Microsoft? You got to be kidding. They'd be more interested in selling you Windows 7.
I am guessing that many people after reading those scientific reports (those open minded ones at least), including scientists, will read through and shrugg and say "ok... that sounds interesting, I think it is true" but overlook the implications of such findings and so did not bother to look into them further. However, in Buddhism as mentioned there are implications to this.
And the implication is not 'eternal life'. Buddhism does not seek to comfort themselves with the understanding that there is rebirth. In fact if you can remember your past lives, and those who do have consistently mentioned one thing: they have witnessed countless suffering they have to go through in this cyclic existence... and imagine playing the story of life over and over again, then restarting... it's actually very pointless and even 'boring' from that point of view.
Buddhism thus seeks to relief oneself from the endless cycle of rebirth. It does so by removing one's ignorance of the true nature of reality, because it is by the false-perception of a separate, independent self and world that sufferings arise out of grasping, clinging, desires, etc. The realisation of the nature of reality removes such ignorance and all sufferings that results from it.
And there remains people who have attained enlightenment and liberation from suffering even in this very life, (not in the future life but right here and now)... so it is truly possible. And it is not just one enlightened being... but there have been countless enlightened beings since the Buddha's times, some even among us right now in the forum. It just shows that Buddhist practice DOES produce the goal/result that it aims - enlightenment, liberation from suffering, etc.
The part about enlightenment is universally reported by practitioners all over the world. Just that the part of 'enlightenment leads to transcending uncontrolled rebirth' requires faith, because before you do remember your past lives beyond doubt through your own practice... or are able to see what happens after death... you will not be able to see for yourselves. But since you are so skeptical I doubt you will have faith in rebirth at least soon, but do keep an open mind, many have seen their past lives, not just small children, I'm talking about seasoned meditators.
That said.. Buddhism is not just a cosmic suicide club (i.e. end rebirth, that's it). Especially in Mahayana, those who overcame uncontrolled rebirth are still able to 'choose' to take birth to continue to help others with their enlightened view... though arhats may choose cessation.
Do you know that if one newspaper manage to get hold of someone with past life of michael jackson, their company will sell so much copies that they will make so mcuh money.... or anyone famous in that sense.....
You know.... ??? So where are there any past life celebrites appearing????? (Look around....silence... no news) Dun be so naive...
Dun believe in something just because they use the ah gao ah mao evidences who i totally cannot relate to.. Overwhelming evidence.. please.... there are so many famous celebrites, so many famour polticians, famous people in the world who are dead, recent or long long ago..... COme on!!!.. just one.. just one... will do...
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I would like to add something...
Buddhism incidentally does not believe in an eternal self unlike Hinduism and most other religions. It talks about rebirth, but not in the Hindu way.
Rizenfenix:
Continuing consciousness after death is, in most religions, a matter of revealed truth. In Buddhism, the evidence comes from the contemplative experience of people who are certainly not ordinary but who are sufficiently numerous that what they say about it is worth taking seriously into account. Indeed, such testimonies begin with those of the Buddha himself.
Nevertheless, it’s important to understand that what’s called reincarnation in Buddhism has nothing to do with the transmigration of some ‘entity’ or other. It’s not a process of metempsychosis because there is no ‘soul’. As long as one thinks in terms of entities rather than function and continuity, it’s impossible to understand the Buddhist concept of rebirth. As it’s said, ‘There is no thread passing through the beads of the necklace of rebirths.’ Over successive rebirths, what is maintained is not the identity of a ‘person’, but the conditioning of a stream of consciousness.
Additionally, Buddhism speaks of successive states of existence; in other words, everything isn’t limited to just one lifetime. We’ve experienced other states of existence before our birth in this lifetime, and we’ll experience others after death. This, of course, leads to a fundamental question: is there a nonmaterial consciousness distinct from the body? It would be virtually impossible to talk about reincarnation without first examining the relationship between body and mind. Moreover, since Buddhism denies the existence of any self that could be seen as a separate entity capable of transmigrating from one existence to another by passing from one body to another, one might well wonder what it could be that links those successive states of existence together.
One could possibly understand it better by considering it as a continuum, a stream of consciousness that continues to flow without there being any fixed or autonomous entity running through it… Rather it could be likened to a river without a boat, or to a lamp flame that lights a second lamp, which in-turn lights a third lamp, and so on and so forth; the flame at the end of the process is neither the same flame as at the outset, nor a completely different one… -
i have read your response... you mentioned something about seasoned practioners achieveing enlightenment and stuff and they have experience it.
And according to them, to achieve these things... you just practise these mediating and have some faith right, and must be high level one... right???
Or is it, that even for die hard people like me who insist no reincarnation, at the end of the day, i will still have next life??? or maybe because i stuboorn, then i will be a prostitute, as my punishment?
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Originally posted by january:
Another way to help your camp prove that your theory is more convincing and more powerful stuff rather than psuedo science.
Either straits time, or any reputable foerginer country media or any major science body, to get hold of just one freaking people, just one freaking person out of the billions of people in the world, or in history last time, where their past life is someone freaking famous so that more people can related to. Not some ah kao , ah mao, where only a few people knows these past life.
SOme one like gandhi, some albert einstein, qin shi huang(chinese emperor), ong teng cheong(our past president), michael jackson, issac newton, princess diana.,,,, i just need one freaking famous name out of the thouands that have passed away so that more people can see and realize.......
JUST ONE>>>.......!!!!...... i beg... you... just get them on a major media, endorsed by youtube, or facebook CEO, some Freaking major newspaper.... please.... JUST one will do...
than i will be more excited about my reincarnation next time.....
It would be precisely those ah kao, ah mao, that makes convincing cases because nobody actually knew who they were.
If I tell you my past life is Mao Tze Dong and I know all about his life, how he ruled China etc, would you believe me?
Well, I would sound more like someone expert in history than someone who genuinely remembered past lives.
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Originally posted by Franceso Totti:
does air exists? does wind exists? does ghost exists?
air exist, wind exist.. you mean you never go science and phycis classes in primary and secodnary ... there are chapters on air and wind energy right?
Erh, i dun remember got a chapter on ghost?? correct me if i am wrong.
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Originally posted by An Eternal Now:
It would be precisely those ah kao, ah mao, that makes convincing cases because nobody actually knew who they were.
If I tell you my past life is Mao Tze Dong and I know all about his life, how he ruled China etc, would you believe me?
Well, I would sound more like someone expert in history than someone who genuinely remembered past lives.
WHy are you so arghh..... if you are really mao tze dong.... just take a GPS system, and just bring the national media.. to tell them that in this place and place... i have some personal things... some personal things which even a mao ze dong expert will not know....
Like reincarnated Mao ze dong will go to his grandsons and daughters , along with the media, and ask various questions and he also share certain things which is all accurate and make sense that these knowledges come from the angle of the mao zedong last time....
YOu got see how in the court room.. they pin down the murderer or accusers crimes.... the witness and expert opinions converges to a point.....
If you are really mao zedong,..... i of course will not believe you lah cos the real maozedong will not talk in sgfoums about budhhism instead of going back to china and get involved in china affairs and also tell the media and his family about himself and show them the proof that he has... if i am michael jackson... i will surely go to my family and also to media to tell them what the freak happen on that day... and if i am really the real deal... i will be able to pass all the tests and form a accurate reliable picture....
See??
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Originally posted by An Eternal Now:
It would be precisely those ah kao, ah mao, that makes convincing cases because nobody actually knew who they were.
If I tell you my past life is Mao Tze Dong and I know all about his life, how he ruled China etc, would you believe me?
Well, I would sound more like someone expert in history than someone who genuinely remembered past lives.
if you are maozedong, you wil have gone back to china and claim your past life liao loh...
just like if i am princess diana or michael jackson, i will go back to my country and continue my persona......
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Ian Pretyman Stevenson, MD, (October 31, 1918–February 8, 2007) was a Canadian biochemist and professor of psychiatry. Until his retirement in 2002, he was head of the Division of Perceptual Studies at the University of Virginia, one of a small number of academic facilities around the world that study the paranormal.[1]
Stevenson was known for his study of reincarnation, which he termed the survival of the personality after death. He traveled extensively for 40 years to investigate 3,000 childhood cases that suggested to him the possibility of past lives.[2] Stevenson saw reincarnation as an explanation for a range of phobias and unusual abilities, although he never suggested a physical process by which a personality might survive death.[3] He studied topics such as near-death experiences and apparitions (death-bed visions), as well as more mainstream topics such as tissue oxidation, psychosomatic medicine, the mind-body dichotomy and psychedelic drugs.[4]
Stevenson's work tended to polarize opinion, and while his supporters saw him as a misunderstood genius, others thought him gullible and superstitious,[1] with his conclusions gaining little or no support within the scientific community.[3] In 1977 the Journal of Nervous and Mental Disease (JNMD) devoted most of one issue to his work, containing both criticism and praise.[3][5] Critics of Stevenson's work have questioned his research methods and conclusions, and it has been described as pseudoscience.[6][7] Some in the scientific community have, however, stated that his work was conducted with appropriate scientific rigor, even though they did not necessarily support his conclusions.[3][5][7][8][9]
Stevenson was the author of several books, including Twenty Cases Suggestive of Reincarnation (1974), Children Who Remember Previous Lives (1987), Where Reincarnation and Biology Intersect (1997), Reincarnation and Biology (1997), and European Cases of the Reincarnation Type (2003). Stevenson was the subject of Tom Shroder's Old Souls: The Scientific Evidence for Past Lives (1999).
Stevenson traveled extensively to conduct field research into reincarnation and investigated cases in Africa, Alaska, Europe, India and both North and South America, logging around 55,000 miles a year between 1966 and 1971.[2] He reported that the children he studied usually started to speak of their supposed past lives between the ages of two and four, then ceased to do so by seven or eight, with frequent mentions of having died a violent death, and what seemed to be clear memories of the manner of death.[2] After interviewing the children, their families, and others, Stevenson would attempt to identify if there had been a living person who satisfied the various claims and descriptions collected, and who had died prior to the child's birth.
Stevenson's research is associated with a 'minimalist' model of reincarnation that makes no religious claims. According to Robert Almeder, the central feature of this model is that "There is something essential to some human personalities, however we ultimately characterize it, which we cannot plausibly construe solely in terms of either brain states, or properties of brain states, or biological properties caused by the brain and, further, after biological death this non-reducible essential trait sometimes persists for some time, in some way, in some place, and for some reason or other, existing independently of the person's former brain and body. Moreover, after some time, some of these irreducible essential traits of human personality, for some reason or other, and by some mechanism or other, come to reside in other human bodies either some time during the gestation period, at birth, or shortly after birth."[15]
Stevenson believed the strongest cases he had collected in support of this model involved both testimony and physical evidence. In over 40 of these cases Stevenson gathered physical evidence relating to the often rare and unusual birthmarks and birth defects of children which he claimed matched wounds recorded in the medical or post-mortem records for the individual Stevenson identified as the past-life personality.[16]
The children in Stevenson's studies often behaved in ways he felt suggestive of a link to the previous life. These children would display emotions toward members of the previous family consistent with their claimed past life, e.g., deferring to a husband or bossing around a former younger brother or sister who by that time was actually much older than the child in question. Many of these children also displayed phillias and phobias associated to the manner of their death, with over half who described a violent death being fearful of associated devices. Many of the children also incorporated elements of their claimed previous occupation into their play, while others would act out their claimed death repeatedly.[17]
Tom Shroder said Stevenson's fieldwork technique was that of a detective or investigative reporter, searching for alternative explanations of the material he was offered. One boy in Beirut described being a 25-year-old mechanic who died after being hit by a speeding car on a beach road. Witnesses said the boy gave the name of the driver, as well as the names of his sisters, parents, and cousins, and the location of the crash. The details matched the life of a man who had died years before the child was born, and who was apparently unconnected to the child's family. In such cases, Stevenson sought alternative explanations—that the child had discovered the information in a normal way, that the witnesses were lying to him or to themselves, or that the case boiled down to coincidence. Shroder writes that, in scores of cases, no alternative explanation seemed to suffice.[3]
Stevenson argued that the 3,000 or so cases he studied supported the possibility of reincarnation, though he was always careful to refer to them as "cases suggestive of reincarnation," or "cases of the reincarnation type."[3] He also recognized a limitation, or what Paul Edwards calls the "modus operandi problem", namely the absence of evidence of a physical process by which a personality could survive death and travel to another body.[3] Against this, Robert Almeder argues that "you many not know how something occurs but have plenty of evidence that it occurs."[18][19][20] Recent work by Roger Penrose and Stuart Hameroff on quantum consciousness has been suggested as hinting at a possible mechanism for the persistence of consciousness after death.[21]
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Scientific Proof of Reincarnation
Dr. Ian Stevenson's Life Work -
are there any empirical evidence that deny the existence of rebirth? or any scientific research on the validity of athiest theories?
here's another interesting article.
http://www.buddhistethics.org/karma12/coseru01.pdf
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Originally posted by january:
yup, i am an atheist. Reincarnation talk has been around for centuries already.
Other than so called these few evidence of people and child having those abilities to recall and do certain skills, what else have you people found out and develop in this field. See?
No progress at all. How do i believe in this things when all you can show me is this same old recycled information and evidences without any progressive information and facts and experiments...... How?
I really want to be believe that i have a next life , you know? But its just that i do not like to delude myself so easily by all these salesman talk. Come on, more obvious things to show me, no more examples of miracles children already, i am opening my eyes now..
For example, can you please tell Straits time, or the some reputable media , like United nations, or like Nature.com , or microsoft, to do a study on this things so that it is more convincing for me.
SGforums + sgforumers telling me that something is true and true , and link to some unreputable or bias website, and with same old 'evidence' ??
I will be the first to sign up if there is really a afterlife for me. really. I hope it true. But you know what? Hoping is futile, if you want to have forever life, you must be the miracle to achieving it, not by waiting to find out with reincarnation is true, because it will never be.
Ha ha........ common sense tells you that Straits Time and other reputable media will never never study things like reincarnation and afterlife because they are the commercial sectors which main aim is to make profits. What gain or how much profits they can gain by studying the afterlife and reincarnation ?
Whether you like it or believe it or not, the truth is the truth. May be you will be like those people shown on the incredible tales, refuse to accept the truth of afterlife even when they were dead.
Hope that you will meet people with 3rd eye, may be they can convince you. Anyway, just to let you know the aim of true Buddhists is not to be reincarnated.
For those who are interested.Below are interesting videos on birth mark. According to the scientist, chances of having a mother giving birth to children of the same birth mark at the same place is once in a billion. However, in the below video, there is a woman who gave birth to the 2nd child who has the same birth mark at the same place as her first dead child.
I remembered I saw more convincing rebirth about birth marks but could not find them.
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Originally posted by geis:
are there any empirical evidence that deny the existence of rebirth? or any scientific research on the validity of athiest theories?
here's another interesting article.
http://www.buddhistethics.org/karma12/coseru01.pdf
more often than not, buddhists are using the scientific researches to help explain the Teachings of the Buddha.
quantum physics wave and particle theories, Einstein's Theory of Relativity coincides with the Teachings.
here is another paper http://www.scribd.com/doc/14715642/Dependent-Origination-and-Relativity
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Originally posted by geis:
more often than not, buddhists are using the scientific researches to help explain the Teachings of the Buddha.
quantum physics wave and particle theories, Einstein's Theory of Relativity coincides with the Teachings.
here is another paper http://www.scribd.com/doc/14715642/Dependent-Origination-and-Relativity
taken from the same author's blog
http://introductiontoappliedbuddhism.blogspot.com/2009/10/dependent-origination-and-relativity.html
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Originally posted by geis:
taken from the same author's blog
http://introductiontoappliedbuddhism.blogspot.com/2009/10/dependent-origination-and-relativity.html
Dependent Origination And Relativity
Dependent Origination And Relativity
ANKUR BARUA
The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong
Corresponding address:
Dr. ANKUR BARUA
BLOCK – EE, No. – 80, Flat No. – 2A,
SALT LAKE CITY, SECTOR -2,
KOLKATA – 700 091
WEST BENGAL, INDIA
Tel: +91-33-23215586
Mobile: +919434485543
Email: ankurbarua26@yahoo.com
Dependent Origination And Relativity
Abstract
The Buddhist concept of dependent origination is a vision in which sentient beings are fully integrated in the co-arising of all things. The most important effort is to free ourselves from delusions ad attachments and widen our circle of compassion to embrace all living creatures and the nature. The modern scientists believe that there are a number of philosophical concepts of modern science embedded in Buddhism which needs careful exploration. The time has come to examine the original Buddhist doctrines carefully and sort out the sparkling components of modern science concealed in them. The renowned scientist Albert Einstein also upheld the concepts of Buddhism and expressed his own views in the light of modern science. According to him, “if there is any religion that would cope with modern scientific needs it would be Buddhism”.
Key words: Dependent Origination, Impermanence, Relativity, Buddha, Einstein
Dependent Origination And Relativity
Introduction
Modern physics bears the impact of Albert Einstein more than that of any other physicist. His contributions to atomic physics and study of the photoelectric effect had earned him the Noble Prize. His theory of relativity with its profound modifications of the notions of space, time and gravitation had fundamentally changed and deepened our understanding of the physical and philosophical conception of the universe.1 Apart from his scientific ingenuity, Einstein’s courageous struggle for human rights, social justice and international peace had secured him a unique place in modern history of the world. He had also epitomized his philosophy of religion by stating that “science without religion is lame and religion without science is blind”. According to Einstein, religions are not only compatible with science, but also they are promoted by science. The fundamental tenet of his concept of “cosmic religion” is that science enhances religion. Religion is nurtured by the feeling of wonder and astonishment that accompany the discovery of the laws of nature and awareness of harmony that rules the universe.1,2
In this context, it is important to remember that though Buddhism did not have any rigorous methodology for studying the physical world, but the Buddhist scholars and contemplatives had developed views on matters related to the universe and its contents. This was based on pure logical and rational thinking and no experimental model was applied to prove or disprove any of these observations. These phenomena were discussed in detail in the early Buddhism, the Abhidhamma Pitaka, the Visuddhimagga, the Pali commentaries, Mah�vibh�ṣ�-ś�stra, the K�lacackra Tantra and in the literature on Buddhist epistemology.3,4,5
Buddhist Doctrine of Dependent Origination
The doctrine of dependent origination is the key insight of the entire teachings of the Buddha, which is also equated with the Dhamma. Buddhism had regarded it as, ‘One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination’ (Middle Length Discourses of the Buddha, p. 284). Dependent origination means that all phenomena arise as the result of conditions and cease when those conditions change. The general theory of dependent origination, taught by the Buddha, is as follows: “When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.” (Connected Discourses, p. 575) So nothing exists as a static, isolated entity.4,5
Everything arises and ceases depending on causes and conditions which themselves arise due to causes and conditions. There is no ultimate ground or primordial cause, but a network of causes and conditions. This discards the view of the presence of a metaphysical selfhood, permanent and fixed entity like “Creator God” or a substance underlying the constant change, which is life. It is the delusion or ignorance of dependent origination which keeps people confused and attach to views and actions which result in suffering. Dependent origination is the true nature of reality regardless of whether there is anyone who realizes it or not. Just as the law of gravity is true irrespective of anyone’s opinions about it and it was present even before it was scientifically proved by Isaac Newton. Similarly, the dependent origination is the way things are and the Buddha had simply realized it and confirmed it to others.4,5,6
Einstein’s Theories on Relativity 2,6,7,8
Historians call the year 1905 as the “annus mirabilis” or “miracle year”, because in that year the renowned scientist Albert Einstein published four remarkable scientific papers addressing fundamental problems about the nature of energy, matter, motion, time and space. He was awarded the noble prize in the year 1921 for his outstanding contributions to the Theoretical Physics and especially for his discovery of the “Law of the Photoelectric Effect”. Some of his theories which could be viewed in the light of Buddhist doctrine of Dependent origination are as follows:
• In June 1905, Einstein proposed his concept of special relativity. Einstein's March paper treated light as particles, but special relativity estimated light as a continuous field of waves. So, Einstein observed light both as wave and particle.
• Later in 1905 came an extension of special relativity in which Einstein proved that energy and matter are linked in the most famous relationship in physics: E=mc2. (The energy content of a body is equal to the mass of the body times the speed of light in vacuum squared). This equation predicted an evolution of energy roughly a million times more efficient than that obtained by ordinary physiochemical means. This led to the theory of the conservation of energy, in the form of the first law of thermodynamics, which stated that the total amount of energy in any isolated system always remains constant. Although it can only be changed from one form to another, this energy cannot be created or destroyed.
• During 1915, Einstein completed the General Theory of Relativity and showed that matter and energy actually mold the shape of space and the flow of time. What we feel as the 'force' of gravity is simply the sensation of following the shortest path we can through curved, four-dimensional space-time. It was a radical vision where space was no longer considered to be the box to enclose the universe. Instead, space and time along with matter and energy are all locked together in the most intimate embrace.
Similarities between the Buddhist Doctrine of Dependent Origination and Views of Einstein
The Buddhist concept of dependent origination is a vision in which sentient beings are not determined by forces beyond their control. They are rather fully integrated in the co-arising of all things. Human beings are able to take responsibilities and create better conditions for themselves and others by becoming aware of the way things arise in mutual dependence.4,5
The most important effort is to free ourselves from delusions ad attachments and widen our circle of compassion to embrace all living creatures and the nature. The renowned scientist Albert Einstein also upheld these concepts of Buddhism and expressed his own views in the light of modern science.1,2,6,7 Some of the philosophical concepts which are common to both Buddhism and Einstein are discussed here in details.
(1) Einstein’s Views on the Concept of a Creator God
The concept that universe was created by a “Creator God”, had haunted the minds of human beings since many generations. The Buddha had transcended the theory of a “Creator God” with the help of his explanations on the concept of impermanence in his Doctrine of Dependent Origination. Like the Buddha, when we review this concept of a “Creator God” in the light of modern science, some of the obvious questions that arise in our minds are - Who is this creator god, who had created this “Creator God” and how did he come into existence? Albert Einstein had also never accepted the principle of a “Creator God”. He had clearly expressed his views as, “I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts”.3,6,7,8,9,10
(2) The Buddhist Concept of Dynamic Flux
Buddhism considered events as space-time representations of a continuous dynamic flux. Nothing is considered to be static and permanent, but everything is in a state of constant change in our universe of experience. However, there is no single enduring changing entity, but there exist a series of momentary changes. The Buddha was often regarded as “Tathagata” which means “one who comes and goes thus”. The Buddha gave this famous doctrine of momentariness (ksanikavada) in terms of “here and now”.3,4,7 The Quantum field theory also considers physical phenomena as transient manifestations of an underlying fundamental unity. Following this concept of dynamic flux, Einstein had also demonstrated the spontaneous and random movements of atoms, called Brownian motion.1,2,8
(3) Time: A Psychological Concept
Time became important in relation to the thermodynamics and Einstein’s theory of relativity. Observing the irreversibility or asymmetry between the past and future, it has been argued that time is uni-directional and is also associated with the experience of “psychological time”. Einstein himself had felt the uni-directionality of time and considered the concept of time to be an illusion. In Einstein’s theory of relativity, time (with space) becomes relative and contingent both on speed and gravity. The faster one travels or the closer one is to an object with a very strong gravitational pull, time elapses more slowly. 2,9,10
Buddhism recognize that time can be experienced as moving faster or slower in certain situations. What others might experience as only an instant, could be experienced by a person meditating as a much longer period of time. From the Buddhist perspective, when one actually analyzes time; it is found to not really exist. Thus, time is a “conventional truth” (paññatti) and a verbal or conceptual designation which is imputed onto experiences of a past, present, and future. It is called “conventional” because it is only established nominally on the basis of words and thoughts. If we actually try to point to an instant of time, the moment that we try to pinpoint has already passed and a future moment has now become the “present.” In this way, we cannot technically speak of any fixed, locatable present as it always vanishes upon close examination. The present only exists in dependence upon the concepts of past and future.3,4,5,9,11 So, we observe that the Buddhist concept of “psychological time” is similar to Einstein’s perception that time is illusory.
Time is also considered an imputed entity in a yet more scholastic and technical context. This is because it is identified on the basis of something that is other than itself. We cannot point at the “time” in reality, but rather perceived it through designations on things that are not time, like the clock which is a substantial entity. Therefore, time fits in a third class of phenomenon technically referred to as “non-associated composite phenomena.” Here, the term “non-associated” means that it is neither physical nor mental and “composite” means that time is dependent on other factors and is impermanent. 3,6,7
Apart from these concepts of time, the Buddhist schools had also identified the shortest possible divisions of time that is required to perform an act and the shortest division of time in general. An example of the shortest possible divisions of time is the time it takes to blink our eye, which is called a moment. The shortest division of time is considered to be 1/60th (or even 1/365th, depending on the source) the duration of a finger snap, a number which one Buddhist scholar has calculated roughly as one millisecond.3,7
(4) Space: The Concept of “Sunyata” or “Emptiness”
Another major area of discussion for Buddhists, physicists, and cosmologists is the nature of empty space and cosmogony. The concept of Time and Space in relation to Buddhism are the two varieties of paññatti. They are two conceptual constructs without any corresponding objective reality. In Milindapañha, the only two things which are considered to be independent of kamma or of causes or of season are namely NibbÄ�na and space. But it carefully avoids the use of the term “unconditioned” (asaÅ„khata) and relates space as neither conditioned nor unconditioned. The TheravÄ�dins include the space element concept in the objective field of mental objects (dhammÄ�yatana) which means that it is not visible but can be cognized only as an object of mind-consciousness.7,11,12
In the Sarv�stiv�da Abhidhamma, the counterpart of space element is referred to as �k�śa-dh�tu. The space element is either light (�loka) or darkness (tamas) and therefore it is included in the objective sense-field of the visible (rup�yatana). Besides this, the Sarv�stiv�dins recognize another kind of space which is called �k�śa and not �k�śa dh�tu. It is defined not as space bound by matter, but as that which provides room for the movement of matter (yatra rūpasya gati). It does not obstruct matter, which freely exists therein. It is also not obstructed by matter, for it cannot be dislodged by matter. Thus, what the Sarv�stiv�dins call unconditioned space is the space considered absolutely real and as serving as a receptacle for the existence and movement of material phenomena.7,11,12,13
In the Madhyamaka system Nagarjuna had explained the Buddhist Doctrine of Dependent Origination in the light of “Sunyata” which means “void or emptiness”. The space in universe is also intimately connected to this Buddhist concept of śūnyatÄ� or emptiness. Just as nothing can exist without space, so too can nothing exist without emptiness. Because all phenomena are empty of a static, independent and permanent existence, they can come into existence, change their forms and pass on. We should realize the “absolute truth” behind the concept of “emptiness” as absence of self-entity and attachment and accept the fact that interdependence is the nature of reality.4,5,6,7
In physics, there are highly developed mathematical theories which suggest the empty space of a vacuum actually contains an infinite amount of energy. It is speculated that this energy has a role in the evolution in the universe. While this is still an area of controversy and mystery within theoretical physics, it makes for a rough parallel to the Buddhist concept of empty-particles and the universe arising out of space. However, the whole process of cosmo-genesis according to Buddhism is catalyzed by the actions of living beings or Kamma.3,7,12
(5) Concept of Co-existence of Multiple Solar Systems
In Buddhist literature, the cosmos are explained to be oscillating or continuously forming, enduring for a time, and then undergoing a final period of destruction. In the metaphysical realm; Buddhism strongly maintains an emphasis on reasoning based on the principles of impermanence and causality. Though the perception of co-existence of multiple solar systems was present during early Buddhism, but it became more popular with the development of the Mahayana tradition of Buddhism. In Mahayana tradition, it is believed that there are hundred thousand galaxies in the entire universe and each galaxy is holding at least one Buddha at a given point of time. If we separate out the deification part of the Buddha concept here, we can find that there was a notion of multiple galaxies in ancient India and the possible reason of their creation was well-explained by the Buddhist Doctrine of Dependent Origination.3,4,13
Einstein's general relativity theory predicts that strong gravitational fields will bend the path of nearby light rays. A very large mass like that of an entire galaxy with an enormous gravitational field can bend light rays from Quasars which are the most distant illuminated objects in the universe. Thus, it can act as a gravitational lens. Other scientists had also confirmed this “Beaming Effect” of “Gravitational Lens” by observing the increase in red-shift in visual spectrum of light in the presence of a number of galaxies directly hit by a distant beam from Quasars. However, the presence of more than one solar system in the universe is now confirmed by mapping the orbital path of the planet Pluto, the last planet in our solar system. It is found that this planet revolves around the sun of some other unknown solar system.2,9,10
Einstein’s Comments on Buddhism
Albert Einstein was very much influenced by the Buddhist doctrines related to the concepts of absence of any Creator God, absence of any soul or self (anatta), Dependent Origination (paticcasamuppada), impermanence (anicca) and the emphasis on practicing compassion with moral-driven, volitional activities (kamma). He had also mentioned that he never believed in the existence of a personal God. If something is in him that could be regarded as “religious”, was the unbounded admiration for the structure of the world so far as science could reveal it.1,2,12
According to his opinion, the religion of the future will be a “cosmic religion”. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description. Buddhism has the characteristics of what would be expected in a cosmic religion for the future: It transcends a personal God, avoids dogmas and theology; it covers both the natural and spiritual; and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity. So, “if there is any religion that would cope with modern scientific needs it would be Buddhism”.1,2,10
Conclusion
We have taken an overview of a fraction on what Buddhists and scientists had discussed about the contents and processes of the physical world. We had not included, in our discussion, the Indian and Buddhist science of astronomy, which was an area where the ancient Indians had a high degree of expertise.13 We should keep in mind that modern science did not emerge all of a sudden from nowhere. The process of evolution of modern science was slow and the basic elementary philosophical and logical concepts were already present in our religious practices. The modern scientists believe that there are a number of philosophical concepts of modern science embedded in Buddhism which needs careful exploration.6,7,12
Now, in an era of revolutionary scientific progress, the time has come for us to keep aside the entire glorification and deification part of Buddhism and examine the original doctrines carefully to sort out the sparkling components of modern science hidden in them. If we achieve this successfully, we could relate the Buddha as “social scientist”, who had worked for the benefit of mankind. This effort would also induce fresh impetus to our innovative way of understanding the conventional ideas and transform our religious concepts into a more dynamic and realistic structure in order to make them more acceptable to the new generation.
References
1. Dukas, H., Hoffman B., ed., 1954. Albert Einstein: The Human Side. Princeton, NJ: Princeton University Press.
2. Jammer, Max. 1999. Einstein and religion: physics and theology. Princeton, NJ: Princeton University Press.
3. Wallace,B.A., ed., 2003. Buddhism & science: breaking new ground. New York: Columbia University Press.
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7. Lopez, D.S. 2008. Buddhism & science: A guide for the perplexed. Chicago: University of Chicago Press.
8. Richard M., Thuan,T.X. 2001. The Quantum and the Lotus: A Journey to the Frontiers Where Science and Buddhism Meet. New York: Crown Publishers: 127-39.
9. Einstein, A., 1931. The world as I see it. Forum and Century: Living Philosophies 84: 193-4.
10. Einstein, A., Seelig, C., ed., 1954. Ideas and Opinions, based on Mein Weltbild. New York: Bonzana Books: 8-11.
11. Karunadasa, Y. 2009. Time and Space. Hong Kong: The Centre of Buddhist Studies. The University of Hong Kong.
12. Wallace, B.A.1996. Choosing Reality: A Buddhist View of Physics and the Mind. Ithaca, N.Y.: Snow Lion Publications: 18-27.
13. Kloetzli, W.R. 1983. Buddhist Cosmology: From Single World System to Pure Land: Science and Theology in the Images of Motion and Light. Delhi: Motilal Banarsidass.Thanks for sharing. An interesting and convincing article. Hope everybody will spend some time reading this article.
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Originally posted by january:
yup, i am an atheist. Reincarnation talk has been around for centuries already.
Other than so called these few evidence of people and child having those abilities to recall and do certain skills, what else have you people found out and develop in this field. See?
No progress at all. How do i believe in this things when all you can show me is this same old recycled information and evidences without any progressive information and facts and experiments...... How?
I really want to be believe that i have a next life , you know? But its just that i do not like to delude myself so easily by all these salesman talk. Come on, more obvious things to show me, no more examples of miracles children already, i am opening my eyes now..
For example, can you please tell Straits time, or the some reputable media , like United nations, or like Nature.com , or microsoft, to do a study on this things so that it is more convincing for me.
SGforums + sgforumers telling me that something is true and true , and link to some unreputable or bias website, and with same old 'evidence' ??
I will be the first to sign up if there is really a afterlife for me. really. I hope it true. But you know what? Hoping is futile, if you want to have forever life, you must be the miracle to achieving it, not by waiting to find out with reincarnation is true, because it will never be.
You can continue to be an atheist, nobody is forcing you to accept any religion. To please you, you can take it that the scientists search for reincarnation is untrue, make up story, and go on with your life. Don't waste time, effort, making yourself affected by these. -
Originally posted by Dondontan:
You can continue to be an atheist, nobody is forcing you to accept any religion. To please you, you can take it that the scientists search for reincarnation is untrue, make up story, and go on with your life. Don't waste time, effort, making yourself affected by these.Actually I would advice the opposite.
Always keep an open mind, and look deeper.
Spend time, effort, and realise the benefits of Buddhist practice in daily lives.
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To prove something, the thing has to have happened. We can't prove something that hasn't happend, like future lives. Although it is true that if past lives are proven, it does not directly prove future lives, however we have things called deduction and induction in logic. For instance, do you believe in tomorrow? Though strictly speaking, it cannot be proven?
In other religions, like Christianity, future lives in Heaven and Hell are posited, thus, it can be said that future lives are part of their basic axiom of belief. They also believe that if a certain mind-stream adopts faith in the God, then the faith will propel this particular mind-stream to Heaven, and not others. This is similar to our concept of cause-and-effect where each mind-stream is separate and bears its own fruition of karma
In Buddhism, one moment of consciousness can only be caused by a prior moment of consciousness and not by a cause of different nature like non-consciousness or physical matter. If we induced this process right back to birth, then prior to birth, there has to be a moment of consciousness that is the cause of the consciousness at birth and so forth. Past-lives is ascertained by logic this way. The logic can be further applied to deduce future lives.
Every phenomenon has to have a cause- similar in nature to itself. It cannot be causeless. There are very subtle philosophical dialectic on this, please go and check books/net and you will see.
I should add also that although we do not explicitly subscribe to the law of cause-and-effect but a look at our everyday life shows that we base all our actions/decisions on cause-and-effect. Eg., education, savings etc..