Buddhism and Modern Science - by Dr.

Granville Dharmawardena,
University of Colombo
"Buddha is the greatest scientist in the history of mankind."
I have often heard this at bana sermons. This is completely wrong. Scientists are people who are
constrained to work solely within and accept only, the knowledge generated by the scientific
method. They generally reject knowledge generated by the other method. The Buddha did not
use the scientific method and therefore he is not a scientist.

Of the two methods of acquiring knowledge available to the human being the Buddha used the
right brain centered intuition method, where as the western approach to acquiring knowledge
used the left brain method. The Buddha trained his mind to an extreme high state of
enlightenment (Buddhahood) from where he could understand the true reality of nature in its
totality. It is based on such knowledge that he propounded a philosophy which is most conducive
to balanced and happy living which leads to living in harmony with others, living in harmony with
nature, meaningful living devoid of stress, anxiety, jealousy and empty pride, ultimately ending up
in a meaningful state full of bliss. That was over 2500 years ago. Science began much later.

Science is often explained as systematic formulated knowledge. It is knowledge needed to
understand the phenomena that we observe and those that influence our lives. For the early man
science represented a cumulative process of increasing knowledge and ability to understand
what is around him. It also meant a sequence of victories over ignorance and superstition. During
the time of the Buddha, science was still speculative explanation of common sense observations
by intellectuals who devoted much of their time for thinking and understanding natural
phenomena. Science helped to develop technology essential for producing things needed to
make life more comfortable.

During the seventeenth century the French Mathematician Rene Des Cartes restricted the
scope of science to only what is material by bifurcating the universe as matter (res extensa) and
mind (res cogitans) and limiting science to the study of the former. The science that evolved on
the basis of Cartesian bifurcation was confined to material objects within the limits of perception
of human sensory organs which are unable to perceive anything that extended beyond three
spatial dimensions.

The above constraints on science stood on the way of achieving its desired objective of
understanding the true reality of nature, because nature and natural phenomena are neither
confined to matter nor to three spatial dimensions. Many of the important phenomena of nature
therefore happened to be outside the scope of science. Science, nevertheless, has provided
enormous material benefits to mankind. Therefore people all over the world have very high
confidence in science and accept anything explained to them in terms of science. The
ultimate aim of science is understanding the true reality of nature, minimizing human suffering
and making human beings happy by way of providing material comforts.

The Buddha's way of acquiring knowledge by intuition was not subject to the limitations
that stifled science and therefore unlike science the knowledge that the Buddha acquired
is complete and represents the true reality of nature. This is confirmed by over 2500 years
of experience. For this reason the Buddha did not have any grey areas that need to be
hidden under a cloud of imaginary superhuman force.

Just as in science Buddhism does not require its followers to have dogmatic belief in anything
that the Buddha taught. The Buddha advised people not to blindly accept what he taught, but
research on them for themselves before accepting. For this reason his teachings have remained
unaltered and valid for all times and under all circumstances.

While the knowledge the Buddha acquired represents the true reality of nature, what scientists
aspire to understand as the ultimate destination of the scientific method, is also the same true
reality of nature. While the goal of the teachings of the Buddha is elimination of human suffering
and making human beings happy and contented by way of training their minds and creating self
discipline in them, the goal of science is providing mankind with material comforts.

In 1905 Albert Einstein broke through the three dimensional barrier in science and took the
scope of science beyond three spatial dimensions and Des Cartes restrictions. This enabled man
to aspire for a more realistic view of nature and natural phenomena through the scientific method.
Modern twentieth century science that developed after transcending the dimensional barrier by
twentieth century scientists such as Albert Einstein, Erwin Schrodinger, Louis de Broglie, Paul
Dirac, Werner Heisenberg, Richard Feynman, Murray Gellman, Sir Arthur Eddington and Stephen
Hawkin is based on the theory of relativity, quantum mechanics and uncertainty principle. These
have annihilated the artificial Cartesian bifurcation and extreme materialism in science. By the
mid twentieth century the process of gathering scientific knowledge constituted of well organized
laboratory and field experimentation, observation, development of theory, prediction, verification
of the predictions and general acceptance.

Transcending the three dimensional barrier and taking science beyond the capabilities of human
sensory organs eliminated the need to present perceptible mechanisms of observed phenomena
as an acceptance criterion. The advent of computers has greatly enhanced the capability of the
human brain to tackle complex phenomena that are too formidable to be tackled by the unaided
and unenlightened human brain. Computer can never aspire to acquire the capabilities of the
human brain because the human brain is driven by consciousness which operates at a speed
much faster than the speed of light.

The main achievement of the success of the twentieth century scientists in transcending the three
dimensional barrier is acquiring a more realistic understanding of nature and natural phenomena.
Twentieth century transcended science enables us to scientifically confirm that such concepts
as impermanence, rebirth, telepathy and selflessness taught by the Buddha are true
phenomena of nature which are beyond three spatial dimensions and therefore beyond
classical science.

Derek Parfit of Oxford University (probably the world's most important living philosopher)
accepts the Buddhist view of life and selflessness. He believes that his acceptance of
selflessness which was inspired by split brain research, has liberated him from the prison of self.
He says,

"When I believed that my existence was such a further fact, I seemed imprisoned in myself. My
life seemed like a glass tunnel, through which I was moving faster every year, and at the end of
which there was darkness. When I changed my view, the walls of my glass tunnel disappeared. I
now live in the open air."

Derek Parfit, Fritj of Capra (the well known Nuclear Physicist) and Gary Zukav accept the
Buddhist view of matter and believe in the need to liberate ourselves from the prison of material
particles.

The process of human reproduction is explained in Buddha's teachings as parental union when
mother is fertile and the arrival of consciousness. The former supplies the full complement of
chromosomes needed to create a Zygote which by normal cell division creates the physical body.
The arrival of consciousness into the physical body makes it an individual. Stating with the
creation of test tube babies in 1968 by Dr. Robert Edwards's team of scientists at Cambridge
University, incredible advances, culminating in cloning in 1996, have taken place in reproductive
biology. Yet all these advances have only shifted the site and altered the mechanism of creation
of the zygote. The maturing of the zygote to a foetus, making it an individual by the arrival of
consciousness and birth remains as per Buddha's teachings.

It is now increasingly becoming clear to those who reach the front lines of modern science that
what science has been discovering a new had been known to the Buddha over
2500 years ago. This is confirmed by the following statements made by topmost scientists of
the twentieth century.

Albert Einstein regarded as the father of the theory of relativity says,

"Individual existence impresses him as a sort of prison and he wants to experience the universe
as a single cosmic whole. The beginnings of cosmic religious feeling already appear at an early
stage of development, as an example in the Psalms of David and in some of the Prophets.
Buddhism, as we have learned especially from the wonderful writings of Schopenhaur, contains a
much stronger element of this."

Niels Bohr who developed the presently accepted model of the atom together with Earnest
Rutherford says,

"For a parallel to the lesson of atomic theory.. (we must turn) to those kind of epistemological
problems with which already thinkers like the Buddha and Lao Tzu have been confronted, when
trying to harmonize our position as spectators and actors in the drama of existence."

The most eminent Nuclear Physicist, Robert Oppenheimer, who produced the first atom bomb
says,

"The general notions about human understanding which are illustrated by discoveries in
atomic physics are not in the nature of things wholly unfamiliar, wholly unheard of, or new. Even
in our own culture they have a history, and in Buddhist and Hindu thought a more considerable
and central place. What we shall find is an exemplification, an encouragement and a refinement
of old wisdom." - Robert Oppenheimer.

The main teaching of the Buddha is the Noble Eight Fold Path. D. T. Suzuki writes about the first
item of this Path, right seeing as,

"The seeing plays the most important role in Buddhist epistemology, for seeing is at the basis of
knowing. Knowing is impossible without seeing; all knowledge has its origin in seeing are thus
found generally united in Buddha's teachings. Buddhist philosophy therefore ultimately points to
seeing reality as it is. Seeing is experiencing enlightment".

The teachings of the Buddha, founded on the basis of the true reality of nature, have been
recognized to be valid at all times and under all conditions. Buddhism is the only Doctrine
based on the true reality of nature in its totality available to mankind. It is now becoming
increasingly clear that solutions to most human problems that arise as a result of over
indulgence, excessive competition and exploding greed leading to acquiring and
amassing unlimited wealth, increasing violence, terrorism, drug addiction and self
destruction lie in the teachings of the Buddha. It is clear that Buddhism is getting
accepted, the world over, as the way of life of intelligent people in the third millenium.








INTERNATIONAL BRAIN RESEARCH ORGANIZATION ( IBRO )
INTERNATIONAL BRAIN RESEARCH PROGRAM LECTURE TEAM
PROGRAMME
1 - 9 DECEMBER 1999, COLOMBO
A QUANTUM MECHANICAL MODEL OF THE BRAIN AND CONSCIOUSNESS
BY
DR. GRANVILLE DHARMAWARDENA
UNIVERSITY OF COLOMBO.
PO Box 1490, Colombo -03
Sri Lanka.
Psychologists often speak of the mind and the body as two separate entities for convenience, but
most acknowledge that they are intimately entwined. Yet none knows exactly how or how
intimately. So the mind body problem keeps stubbornly resisting a definite solution. Philosopher
John Searle ( Mills Professor of Philosophy, University of California, Berkley ) says that todays
philosophers are reluctant to tackle such big problems as how people have been trying to
understand their relationship to the universe.
All these refer to the elusive relationship between the body and the mind referred to more
generally as the brain mind problem. Brain mind relationship has baffled mankind for a very long
time . One main reason for this is that it was not considered as a candidate for scientific study
until recently.
Psychology and related sciences were able to continue for many years by either ignoring the
brain entirely or at best treating it as a black box whose rules of operation could be understood
without reference to its internal contents or composition.
Human brain without doubt is the most complex organ in the universe. It is physical and
biological. Therefore it has to be amenable to scientific probing without the intervention of such
considerations as the Godels theorem, which states that there are statements in mathematical
systems which are true but cannot be proven within those systems.
Consciousness on the other hand is neither physical nor biological. Therefore it is a more elusive
subject to deal with and Godels considerations may have a role to play there. Attempts to
understand brain and consciousness have been mostly based on restrictive Newtonian classical
science and exclusively material realm.
Although the powers of understanding of human senses and the scope of Newtonian science are
limited to three spatial dimensions, the scope of our universe is not limited to three dimensions.
Many of the natural phenomena happening within our universe transcend the three dimension
scene. Therefore it is not possible to assume that the mechanisms of operation of the brain and
consciousness remain imprisoned within the confines of Isaac Newtons three dimensional
material universe.
Attempts to understand the brain-mind problem within Newtons universe over centuries have
introduced divisions and concepts that have become detrimental to having a new look at it from
the point of view of modern science, more specifically quantum mechanics.
Intellectual acrobatics within the domain of classical science to find solutions to a problem that
transcends the limits of classic science cannot yield any valid solution.
In trying to interpret the mechanisms of operation of the human brain and developing a model for
consciousness that explain all practical observations, it is necessary first of all to jettison
traditional baggage and clean up the scene. It is also necessary to enlist all the observed
properties of the brain and consciousness and ensure that the developed model explains all of
them.
There is general agreement that the seat of consciousness is the brain. We can go along with this
concept. Philosopher Colin McGinn ( Professor of Philosophy at Rutgers University, New Jersey
the USA ) introduces a property P of the brain in virtue of which the brain is the basis of
consciousness and a theory T, referring to P, which fully explains the dependence of conscious
states on brain states. He adds that if we knew T, then we have a constructive solution to the
mind-body problem.
It is reasonable to consider a property P of the brain , but it is not possible at this stage to shut the
possibility that, as Nobel Laureate Neurobiologist Sir John Eccles points out, the scope of
consciousness may not remain limited within the confines of the human skull. This is specially so
because many of our practical observations and those of many others clearly show that
consciousness at times can remain completely disembodied. We can hence, focus our attention
on understanding three factors, viz., the nature of consciousness, the property P of the brain that
enables consciousness to operate within the brain and a model that explains the behavior of the
brain and consciousness as practically observed.
Brain which is material has received much attention over a very long period from both classical
and modern scientists. The classical science explanation of the structure and the mechanisms of
operation of the brain is easily accessible through medical and biology text books. The brain
consists of about 1.3 kg. of gray matter which is made up of dozens of billions of specialized cells
known as neurons which have electrical properties akin to those of transistor circuits in
computers. Like in transistor circuits these cells are interconnected and there are trillions of such
neuron-neuron connections in the brain. Like in transistor circuits electrical signals are transmitted
through neurons by unidirectional electrical pulses which are excited, modulated or inhibited by
pulses in other neurons, and passed on to other neurons.
However there are differences. In transistor circuits electrical pulses are transmitted across the
circuits by the migration of electrons at an enormous velocity of half the speed of light, where as
in neurons, electrical pulses are transmitted by the movement of ions which are much heavier
than electrons, at a much slower maximum speed of 120 meters per second. This speed is not
fast enough to account for the speed of human actions. The interneuron links are established
through biochemical junctions, through which signals are passed from one neuron to another by
the release of ions. In transistor circuits all connections are exclusively electrical.
Brain is the most complex and most important (from hierarchy point of view ) organ in the human
body and it is a voracious consumer of energy, consuming ten times more energy per unit mass
as compared to other body organs. Failure to supply energy to the brain for a few minutes can
cause substantial brain damage and ultimate brain death. The variety of different proteins
expressed in neurons is about 30,000. This is greater than in any other body organ.
The importance of understanding the structure and mechanisms of operation of the brain
prompted President George Bush of the USA to proclaim the 1990s as the decade of the brain.
EEG (Electro Encephelo Graph ) was the original technique used to study brain mechanisms.
Three new techniques, PET ( Positron Emission Tomography ), MRI ( Magnetic Resonance
Imaging ) and Magneto Encephelography have come into use in studying brain mechanisms
during the last decade . As a result we understand the functioning of the brain much better today
than a couple of decades ago.
The slow electrical pulses moving at a maximum speed of 120 mps may, perhaps, be adequate
to account for some of the involuntary functions inside the human body. But they are certainly not
adequate to account for the speed of human activities that involve computing and the mind. The
similarities between the computer circuits and the brain cells have driven brain researchers to
construct computer models for the brain. Initially they tried serial computers and then to account
for the speed parallel computers came in. Today computer models dominate most brain research.
However computer models are many orders of magnitude slower than needed to account for the
speed of human beings. A Neurologist has calculated that if the brain was a standard serial or a
parallel computer it would take more time than the age of the universe to perform all the
necessary calculations associated with just one perceptual event. But if the brain were a quantum
computer, it would try out all the various possible combinations of data arrangement at once and
thus unify its experience.
Many who research on the brain-mind problem proceed with the a priori assumption that
consciousness is an emergent property of the brain. They consider consciousness as another
property, emerging as a result of P from trillions of electrical pulses shuttling across the brain.
According to this assumption consciousness is only a property and not an entity. John Searle
introduces consciousness as a natural biological phenomenon that does not fit comfortably into
either of the traditional categories of mental and physical, caused by lower level micro processors
in the brain. However on the basis of practical observations made by us and many others we
have to reject these assumptions and regard consciousness as a non-material entity capable of
independent existence.
Observations on OBE (Out of Body Experience ) and NDE (Near Death Experience ) show that
while the body is in an anaesthetized or inactive state consciousness can remain disembodied,
observe events from outside the body and later relocalize in the brain. After the body
renormalizes the person can relate what his consciousness observed and heard from an out of
body location while the body was inactive. Other experiments have shown that consciousness
can leave a dying person, float around observing things and events and later, as Eccles had
pointed out, attach itself to an unborn foetus to start a new existence as another individual.
Consciousness is therefore a non material entity capable of independent existence and not a
property. Consciousness is not emergent. It can remain localized in the human brain and interact
with the brain through the property P of the brain and thereby control the activities of the human
body. Whenever the property P collapses consciousness can leave the brain and go into an
independent floating existence.
This behavior of consciousness is akin to the behavior of an electron in and out of an atom.
Electron which is a quantum entity can remain localized inside an atom by quantum mechanical
interaction with the electromagnetic field around the atomic nucleus, which itself is quantum in
nature, so long as the energy of the atoms quantum state it occupies matches the energy
possessed by the electron. Whenever the energy of the electron does not match, it has to shift to
another matching state or leave the atom and start floating as a free electron. In this case the
property that localizes the electron inside the atom, the nature of the electron and the relevant
atomic model are well known. All these are quantum in nature.
Let us consider the nature of consciousness, the property P of the brain and a model that
satisfactorily solves the brain-mind problem.


Nature of Consciousness
Defining consciousness has been considered as a frightfully difficult problem. Does the word "
Consciousness " have one single meaning or does it have two meanings like the words " bank "
and " palm ". In my mother tongue, Sinhala, and in Sanskrit there are two separate words with
separate meanings relevant to this problem. Words " Smruthi " and " Vignana " in Sanskrit have
two separate meanings and the English word " Consciousness " is a common word that covers
both these meanings.
The " Vignana " meaning of consciousness refers to the non-material entity which is capable of
independent existence and interacts with the brain through the property P. Let me use the word "
Consciousness " to mean this entity. The " Smruthi " meaning of consciousness refers to a state
created by the interaction of the above entity with properly functioning brain and sense organs. It
is what a person loses when he/she is anesthetized or receives a hard blow on the head. Let me
use the term " S-consciousness " to refer to this state.
Quantum Physicist Danah Zohar describes consciousness as something that includes general
capacity for awareness and purposive response. By this description she accepts the above two
meanings of the word consciousness. Roger Penrose refers to these as active consciousness
and passive consciousness.
When a person is awake information about his/her surroundings is presented to his/her brain by
his/her sense organs. The brain processes and computes millions of bits of information presented
to it every second by the sensory organs and presents the processed information to
consciousness.
Through this process consciousness remains aware of the surroundings and we say that the
person is s-conscious of his/her surroundings. When this link between consciousness and the
surroundings is interrupted and consciousness is not able to be aware of events in its
surroundings we say that the person is s-unconsciousness. It has been found that when a
stimulus is presented to a sensory organ of an anaesthetized person all brain processes relevant
to that stimulus takes place as if he/she is not anesthetized. Physicist and Pharmacologist Susan
Greenfield ( Professor of Pharmacology at Oxford University and Professor of Physics at
Gresham College, London ) points out that none has yet pointed to a single event that occurs in
awake but not in anaesthetized brain.
Hence when a person becomes s-unconscious, the property P breaks down and severs the link
between consciousness and the brain.
In that state it is possible that consciousness can disembody and observe events in the
surroundings directly without the help of sensory organs, keep them in memory and relate what
was seen, after consciousness returned to the body and re-established links with the brain.
According to our observations the disembodied consciousness possesses visual, auditory and
olfactory senses.
It has been shown using such techniques as PET and MRI that the above process of receiving
data from a stimulus by a sensory organ, transmitting them to the brain, computing and
processing the data and passing the processed data to consciousness, can be reversed by
hypnotizing a person. When a hypnotherapist suggests, for example, that he/she is seeing red
light to a hypnotized subject, all above processes take place in the brain as if the subject is
actually seeing red light.
The ability of a person to describe what his/her consciousness had observed or heard while it is
in a disembodied state makes us to believe that memory is, at least partly, non-material.
Several decades ago David Bohm pointed out many striking similarities between the behavior of
our thought processes and that of some quantum processes. For example while entertaining a
vague train of thought, the act of concentrating on one in order to bring it into better focus,
changes the original sequence. Like electrons governed by Heisenbergs uncertainty principle,
which are never the same again once they have been looked at or measured, a thought which
has been highlighted through attention is different from the vague musing which preceded it. The
focused thought has " position " like the particle aspect of an electrons two sided nature, whereas
the vague musing has " momentum " like the electrons wave aspect. We can never experience
both simultaneously. This is a characteristic feature of a quantum entity.
Quantum systems are essentially unified, so are our thought processes. David Bohm says, "
Thought processes and quantum systems are analogous in that they cannot be analyzed too
much in terms of distinct elements, because the " intrinsic " nature of each element is not a
property existing separately from and independently of other elements but is instead a property
that arises partially from its relation with other elements ".
Danah Zohar analyses the quantum like behaviour and concludes that consciousness functions,
according to the laws of quantum mechanics.
We can conclude that consciousness is a quantum mechanical entity that can have an
independent existence. It can localize in the human brain when the property P provides the
necessary quantum mechanical base conducive for it to interact with and function in the brain.
When the property P breaks down, consciousness takes flight and starts floating. It takes away
with it at least a part of the contents of the memory. It possesses the ability to acquire visual,
auditory and olfactory information in spite of the fact that there are no sense organs associated
with it.
Property P of the Brain that Establishes Brain Consciousness Interaction
In most attempts to solve the mind-body problem, it is assumed that computers can be used to
simulate or model mental and neuro-biological processes in the brain and this can explain
consciousness. Roger Penrose ( Rouse Ball Professor of Mathematics, Oxford University ) points
out that quantum mechanics and Godels theorem makes us to reject these assumptions.
John Searle points out that a brain made of neurons is aware of what it is dealing with whereas a
computer modeled to simulate some activity of the brain cannot be aware of what is being dealt
with inside it. Penrose points out that there is something in the physical actions in the brain that
evokes awareness. This aspects is beyond computation. Also it has been pointed out that
anything that is infallible cannot be intelligent. Computer being infallible cannot be intelligent. A
computer model of the brain cannot explain the distinctive indivisibility of our thoughts,
perceptions and feelings.
In most standard brain models, mind is believed to emerge from trillions of signals shuttling
across billions of neurons in the brain. A brain structured on mechanical principles cannot
account for the property P that can create s-consciousness by interacting with consciousness.
Recent EEG experiments carried out by a team of physicists at Southampton University
( England ) confirms that thought processes are quantum in nature. Here the effect of measuring
right and left brain activity on a left brain task was tested. They found that measuring left brain
EEG improves performance whereas measuring right brain EEG disrupts it. In another
experiment it has been found that measuring the left brain EEG makes a right hand activity more
accurate.
The major stumbling block in solving the brain mind problem had been how does the brain-mind
bind together millions of disparate neuron activities into an experience of a perceptual whole.
How does the " I " or " Self " or the perceived wholeness of my world emerge from a system
consisting of so many parts, billions of neurons. What creates the " Oneness " or the " Globality "
of thought processes ? What creates individuality and " I " ness or " self "? What creates feelings,
free will and creativity ?
No mechanistic system consisting of separate interacting parts could give rise to above. What are
the structures in the brain that create the property P which grant us access to the quantum realm
?
It has become clear that to explain the property P one has to consider the most highly ordered
and highly unified structures possible in the universe. The structure that possesses both
characters ,the most highly ordered and most highly unified is the Bose-Einstein condensate.
In classical science the most ordered structure that we can find is the Crystal. Crystals are rigid,
immovable structures. In Bose-Einstein condensates, the quantum properties allow both a " fluid "
order and a high degree of unity. Each particle in a Bose-Einstein condensate fills all the space
and all the time in whatever container that holds the condensate. Many of their characteristics are
correlated. They behave holistically as one. The condensate acts as one single particle. There is
no " noise " or interference between separate parts. This is why super fluids and super
conductors have their special frictionless qualities and laser becomes so coherent. Super
conductors , super fluids and lasers are Bose-Einstein condensates. The photon of a laser beam
overlap their boundaries and behaves as one single photon and the whole system can be
described by a single equation.
Super conductors, super fluids and lasers are either very low temperature or very high energy
systems. Super conductors and super fluids loose their quantum coherence long before they
reach room temperature. Quantum coherence at body temperature in body cells was found by
Herbert Frolich. Prior to that quantum physciscist Fritz Popp discovered that biological tissue
emits a weak glow when stimulated at the right energy levels .
Cell walls of biological tissue contain countless proteins and fat molecules which are electrical
dipoles. When a cell is at rest these dipoles are out of phase and arrange themselves in a
haphazard way. But when they are stimulated they begin to oscillate or jiggle intensely and
broadcast a tiny microwave signal. Frolich found that when the energy flowing through the cell
reaches a certain critical level, all the cell wall molecular dipoles line up and come into phase.
They oscillate in unison as though they are suddenly coordinated. This emergent quantum field is
a Bose-Einstein condensate and has holistic properties common to any quantum field.
Dana Zohar points out that ion channel oscillations in neurons are quantum phenomena which
generate a Frolich like coherent electric field. There are ion channels ( protein molecules ) lining
the membrane walls of individual neurons, which open or close in response to electrical
fluctuations resulting from stimulation. They act like gates to let Sodium , Potassium and other
ions through.
They are of a size to be subject to quantum fluctuations and superposition. Each channel as it
oscillates generates a tiny electric field. When a large number of ion channels ( there are 10
million in each neuron ) open and close in unison, as they do when stimulated, the whole neuron
fires or oscillates and a large scale electric field is generated across the neuron. Certain neurons
act as pace makers. When a pacemaker neuron oscillates in response to a stimulation whole
bundles of neurons oscillate with it. A finding by a neurobiologist that when a person sees an
object all neurons in the Cerebral Cortex , associated with that perceptual object, oscillates in
unison regardless of their location in the brain.
Danah Zohar suggests that the original ion channel oscillations are quantum phenomena which,
as in Frolich systems , generates a coherent quantum electric field. It is a Bose-Einstein
condensate. Existence of such large scale coherent electrical fields across the brain explains how
a large number of disparate and distant neurons can integrate their information to produce a
holistic picture. The proof fairly recently that nonlocal ( instantaneous or faster than light )
quantum correlations exists between particles apparently separated in space and time has helped
us to understand these effects.
The crucial distinguishing feature of Bose-Einstein condensate is that many parts which go to
make up the ordered system not only behave as a whole , but they become whole. There
identities merge and overlap in such a way that they lose their individuality entirely. This is a
quantum property. Such a large quantum synchronicity exists in and accounts for the special
properties of lasers, super conductors and super fluids. Only this type of quantum correlated
condensed state could explain the unbroken wholeness of thought process.
The property P of the brain which is the non local quantum correlate, or the Bose-Einstein
condensate behaves as above . It creates a unity from the diverse bits of information drawing
them to a meaningful whole. The millions of sensory data from sense organs received every
moment are chanelled to various disparate areas of the brain and processed by the computing
facility of the brain. Consciousness receives this processed information through P and creates a
holistic scene.
It is this integration of all the processed bits of information to create a one whole that creates the
identity as a person , the self or the " I " ness. Here P is the coherent non local quantum
correlation of the brain and it is an emergent property.
Model of The Body-Brain- and Consciousness
From the above considerations it is possible to propose a three tier model for Body- Brain and
consciousness, where the brain is sandwitched between the body and consciousness. Here the
brain-body link is mechanical and it is fairly well understood from classical science
considerations. Body and brain operate in Einsteins space-time domain where non locality is
forbidden.
The brain consciousness link is established by the property P which links the brain to the
quantum domain where nonlocality can operate . Consciousness is a non material entity in the
quantum domain that is capable of independent existence. Consciousness can remain localized
in the brain so long as the emergent quantum property P is functional , just as an electron which
is a quantum entity can remain localized in an atom so long as the energy of the electron
matches the quantum state it occupies. Whenever the property P breaks down or becomes weak
consciousness can leave the brain and take up a floating existence in the way an electron leaves
its atom if it acquires excess energy and starts a floating existence as a free electron.
Consciousness can return to the brain if the property P is re-established.
This model explains all the observed properties of Consciousness including NDE , OBE and
reincarnation. Since all information transfer in a non local quantum correlation is instantaneous, it
explains the speed of human action. It can be extended to explain phenomena such as telepathy.
It explains the individual identity or the " I " ness or self.
References
1. The Mystery of Consciousness - John Searle, Granta Books, London - 1998.
2. The Human Brain - A Guided Tour - Susan Greenfield, Wiedenfield and Nicolson, London -
1997.
3. The Large, The Small and the Human Mind - Malcolm Longair - Cambridge University Press -
1999.
4. From Brains to Consciousness - Essays on the New Sciences of the Mind - Steven Rose -
Penguin Books - 1998.
5. An Elementary Textbook of Psycho - Analysis - Charles Brenner, Doubleday Anchor Books -
New York - 1957.
6. Psychology Today, An Introduction - J. Jay Braun and Darwyn E. Linder - Random House -
New York - 1979.
7. Minds, Brains and Science - John Searle, Harvard University Press - 1997.
8. The Problem of Consciousness - Colin McGinn - Blackwell - 1996.
9. The Quantum Society - Mind, Physics and a New Social Vision - Danah Zohar and Ian
Marshall, Flamingo - 1994.
10. Scientific Acceptability of Rebirth - Granville Dharmawardena - Foundation for Buddhist
Research - Sri Lanka - 1998.
11. Many Lives Many Masters - Leslie Bryan Weiss - Translation by J. Wijesekera - Hitec Prints -
1998.
12. The Quantum Self - Danah Zohar, Flamingo - 1991.
13. The Astonishing Hypotheis - The Scientific Search for the Soul - Francis Crick - Simon and
Schuster - 1995.
14. Shadows of the Mind - Roger Penrose - Vintage - 1995.
15. Frolich. H, " Evidence for Coherent Excitation in Biological Systems " - International Journal of
Quantum Chemistry Vol. XXIII, 1983.






BUDDHISM
A Scientific Experimental Path

Albert Einstein the father of modern science said: If there is any religion that would
cope with modern scientific needs it would be BUDDHISM.
The humans who are considered to be the supreme beings on this planet earth have
entered into the twenty first century with many astonishing inventions and discoveries to
their credit and yet they seem to find no solution to eradicate suffering (dukkha).
All the time we humans have been trying to eliminate or rather suppress the sufferings by
engaging ourselves in some or the other pleasure seeking ventures and finally landing in
greater problems. Having passed through this futile experiments for finding solutions to
the ills of the world, now it is time to conduct the same age old and most effective
experiment as conducted and taught by Buddha himself as follows:
EXPERIMENT FOR ENLIGHTNMENT
Aim : To attain final liberation called Nibbana.
Instruments : Mind and Body (Nama-rupa).
Procedure : Follow the Noble eight-fold path ie.
1. Right View- To understand wholesome deeds, unwholesome deeds and
comprehend the law of Kamma.
2. Right Intention- The intention of non-greed, non-hatred and non-delusion.
3. Right Speech- Abstaining from false speech, malicious speech, harsh
speech and idle chatter.
4. Right Action- Abstaining from killing, stealing and sexual misconduct.
5. Right Livelihood- Abstaining from wrong and corrupt means of
livelihood.
6. Right Effort- Awakening zeal for abandoning of unwholesome states and
arising & sustaining of wholesome states.
7. Right Mindfulness- The four foundations of mindfulness (satipattana)
namely contemplation on body, contemplation on feelings, contemplation
on mind and contemplation on mind-objects.
8. Right Concentration- Abandoning of five hindrances namely lust, ill-will
sloth-torpor, worry-agitation and doubt through jhanas.
Conclusion: The four noble truths namely
1. There is suffering.
2. There is cause for suffering.
3. There is cessation of suffering.
4. There is path leading to the cessation of suffering.
The above experiment is the need for the attainment of final liberation called Nibbana.
Now it is left to the wisdom and scientific temperament of modern humans to make use
of the tool and technique given by Buddha to eliminate the sufferings and attain to the
final liberation called Nibbana.
Though outwardly this noble truth of suffering as taught by Buddha seems to be
pessimistic and one would definitely like to be optimistic but here in Buddhas teaching
truth is not explained in terms of pessimism or optimism but is explained in terms of
realism and stresses on workism because without working on the Noble eight-fold path it
is not possible to realize truth of suffering and its cessation.
Suffering no doubt is a pain but this very pain in Buddhism is used as an wet stone to
sharpen ones wisdom and penetrate the reality to see things as they are and not as we
want them to be.
In Mahaahatthipadopama sutta (M.N.28.2 B.P.S.), Buddha says : "Friends, just as the
foot print of any living being that walks can be placed within an Elephants foot print,
and so the Elephants foot print is declared the chief of them because of its great size; so
too, all wholesome states can be included in the four noble truths of sufferings".
Therefore in the name of pessimism or any other negative attitude one should not be
afraid of suffering and react like an ostrich who buries his head in the sand to avoid
challenge faced by it. Such delusions must be eradicated completely and one must be
prepared to face the stark realities of life with its sufferings and attempt to follow the
Noble eight-fold path. An well known western Buddhist named T.W. Rhys Davids has
said:
Buddhists or Non-Buddhists, I have examined every one of the great religious systems of
the world and in none of them have I found anything to surpass in beauty and
comprehensiveness the Noble eight-fold path of the BUDDHA.
Ven. M.Vinayarakkhita
Bhikku Training Centre, Maharagama.
SRI LANKA.

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'life' after death
(by Dr. Gamini Karunanayake, MBBS (Cey) D.L.H. (Eng) D.L.H.R.C.P. (Lond) R.C.S. (Eng))
All great saints and teachers of different faiths have in their teaching referred to life
beyond the present Rama Krishna, Gotama Buddha,
Jesus Christ, Prophet Mohammed, Sai Baba and
many others including the great Rishis of Vedic India
taught that, we should all live according to certain
ethical standards that have been laid down, so that
our present and future lives beyond would be happy,
until we obtain final liberation and escape from the
endless cycles of births and deaths (Samsara). In
spite of revelations by great teachers of the
continuance of life after death, there are still some
people who believe the present life is the last and
therefore 'one should make the best use of it while it
lasts' in a manner that suits their thinking.
Near death experience
Theosophical researchers, scientists, doctors of medicine, yogis and other
researchers, have published articles on the existence of life after death in this article,
material has been published from their writings. Dr. Raymond Moody has researched
on "death bed experiences" (i.e. people who were pronounced as 'clinically dead'
were revived and they spoke of their experience while they were in a clinically 'dead'
state). The majority of patients who 'died' said that, they left their bodies and
hovered above their physical lifeless form, and observed the doctors trying to revive
their body. Elizabeth Taylor, the beautiful and famous actress who nearly died of
pneumonia had this particular experience.
Similarly, there were other patients who were pronounced clinically 'dead', but later
they were able to identify the doctors and nurses who attended on them. Some
patients were able to rise above their prostate bodies and "see" and identify patients
who were occupying other rooms in the hospital. In Dr. Moody's study, the patients
who were pronounced dead experienced going through a long dark tunnel at very
high speed, and meeting a 'being bathed in light' at the end of the tunnel, who
lovingly welcomed them and had a conversation with them regarding their life
"performance" in this world. Various important aspects in their life were reviewed in
flash backs like on a TV screen.
At the end of the meeting, the 'dead person' was made to
understand that he or she had some more duties to attend to in
this world and therefore it was best that life returned to his or her
body. The 'being of light' at the end of the dark 'tunnel' was Jesus
to Christians, and people of other faiths perceived the being of
light as the leader of their faith. There are others who have
ascended to heavenly planes, and seen the beauty of the
inhabitants and the environment there. Some others have seen
the misery and frustrations in other darker planes where beings
were regretting their lapses in this world.
What happens after death
It has been revealed that when a person discards his physical body
at death he gets onto his spirit body or the astral body which is
very subtle (and is a look alike of the youthful physical body).
Those who have performed charitable deeds and accumulated
good Karma will ascent to the higher astral worlds where they will
have a contented and happy life.
The ordinary decent man will wake up in the lower astral plane
which is a subtler counter part of the physical world, but it is more
beautiful. Those persons who have been brutal and whose desires
are utterly depraved will wake up in the grosser still lower level of
astral plane. Here the environment is grey coloured or dark, and
living there is extremely unpleasant and miserable. The
inhabitants will experience frustrations due to their inability to
work out their physical passions through their astral bodies which
are not equipped for such fulfilment. This harrowing experience may well be termed
a purgatory, but it is temporary and lasts until his depraved desires are worn out.
The term apaya (Niraya) used in Buddhist literature could correspond to this grosser
astral plane.
In the ordinary lower astral plane the inhabitants are able to communicate with
certain people, especially friends and relations through a 'medium'. It is known that,
Sir D. Baron Jayatillake a former head of the Cabinet of Ministers was in regular
communication, for over ten years with a well known diplomat and ambassador to an
European country. Sir DBJ was living after his death in an astral plane and he gave
advice to the diplomat on matters relating to Buddhism, philosophy, psychology etc
and also on personal matters. The communications were in the form of automatic
writing from the spirit of Sri DB who on a few occasions gave demonstrations of
telekinesis, that is, the movement of physical objects through space after
dematerialising (Reference Spiritual Inquiry for the youth by C. Shanmuganayagam).
Later, the spirit of Sir DB informed the diplomat that he was moving into a higher
plane of existence from where contact with the human world is not possible due to
human society being so polluted.
In Buddhist literature, it is stated that persons who have reached the Devalokas
would develop an aloofness from wordly attachments. However, liberated souls living
in the higher heavens could come down to earth and communicate with spiritually
advanced people. In the book 'Autobiography of a Yogi', Swami Yogananda's guru Sri
Yukteswar after his death came back to his beloved devotee, in flesh and blood form

Sir D. Baron
Jayatillake lived
in an astral
plane

Elizabeth Taylor
who had a death
bed experience
to give a sermon on the after life in other planes of existence. Sri Sathya Sai Baba's
mother Easwaramma, who died long years ago has been seen on several occasions
in her physical form talking to Sai Baba in his Ashram.
Swami Yogananda while lecturing on a topic of a spiritual nature had seen some of
his devotees who died earlier, seated in the lecture hall, in their astral bodies and
listening to his lecture.
Life in the higher astral heavens
It has also been stated that, the astral cosmos is much larger than the physical
cosmos, and infinitely more beautiful. It is teeming with astral beings who have
arrived from the physical world. The environment there is extremely beautiful, and
pleasant. There are beautiful flowers, streams, waterfalls etc. The fruit trees hear
extremely delicious fruits. There are no snakes and insects but birds and butterflies
are present. The climate is always a very comfortable spring time with no extremes
of temperature.
The astral inhabitants are not born from the wombs of a woman, but they
automatically arrive in the youthful form and are welcomed into household occupied
by persons who have similar spiritual and mental tendencies. As such there are no
differences of opinion of serious nature and therefore there is always peace and
harmony in the household and the community. Friends of previous lives in the
physical world recognise each other in the astral world. One can meet several
fathers, mothers, brothers, wives, husbands and other relatives of previous lives. As
such, it is difficult to decide whom to love in particular as all have been connected at
sometime or other. That is why all religious teachers advise us to love everybody
equally.
Communication among all astral world residents is by telepathy or thought
transference astral persons can sometimes observe human activities, but certain
human beings who are spiritually developed can view the astral world e.g. Swami
Yogananda was able to see the spirit of the mother of one of his devotees after she
died of breast cancer. She was being escorted by astral helpers to her new residence
in the astral world. Her career was fully cured. There is extremely melodious
heavenly music composed by famous musicians Beethoven, Mozart, Bach, Kabirdas,
Mirabhai who are now living in the astral heavens.
They are entertaining vast astral audiences. Most of us living in the physical world
are able to contact our dead relatives living in the astral world. When we are in deep
sleep astral body detaches from the physical body and goes to the astral planes.
When we wake up, we are not able to recollect but the astral beings know this and
therefore they do not miss us so much. During the Second World War, the great
Indian Saint Sri Aurobindo who is now living in the highest of the astral heavens
decided that he should stop Adolph Hitler from destroying the world. Hitler
summoned a conference of his Military Generals to decide on whether he should first
attack Russia or Britain.
He told the generals to decide on that issue and he himself retreated to another
room to 'meditate'. It was at this stage that Sri Aurobindo intervened to influence
Hitler mind that he should first attack Russia and not Britain. This decision taken by
Hitler against the advice tendered by his Generals resulted in disastrous
consequences for Hitler and Nazi Germany. Thus Sri Aurobindo saved the world from
the Nazi dictator (Ref Howard Murphen "Where the road ends")

The causal or Brahma worlds
Astral inhabitants can reincarnate into the physical or causal worlds. Their life span is
about 1,500 to 2,000 years. Our being is composed of three parts. (1) physical body
(2) Astral body (3) causal body. These three bodies are joined together due to the
force of unfulfilled desires. The Causal body is composed of mind and ideas and is
represented by a spark of light. In Buddhism, the beings in the Brahma lokas are of
two types. Those with a body (Rupa) and those with mind only (Nama). Beings of
the physical world can go direct to the Brahma worlds, if they have developed their
minds in meditation to a very high level. The beings in the causal world are only one
step away from total liberation or Nirvana. They have only to apply themselves to
get rid of the remaining traces of desires to achieve liberation.
People who accumulate good or wholesome Karma by performing Dana, Seela,
Bhavana (charity, morality, meditation) need not unduly fear death, as they will be
able to be happy in life beyond. Others who accumulate bad or unwholesome Karma
will have to improve themselves sooner than later, to avoid the consequences in this
very life, and in the life beyond.
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Rebirth - Bhikkhu Bodhi
The question of human destiny after death is probably one of the most critical questions we can
raise. Nowadays it has become fashionable to dismiss this question as unimportant. But if we
reflect on the extent to which our views influence our action we will see that it is quite essential to
gain some understanding of the complete context in which our lives unfold. Moreover our views
on the afterlife will determine what we regard as important in this present life.
Three positions of human destiny after death
There are three possible positions that can be taken on human destiny after death. One position,
the outlook of materialism. It simply denies that there is an afterlife. It holds that the human being
consists of organic matter. It regards mind as a byproduct of organic matter, and after death, with
the break up of the physical body, all consciousness comes to an end and the life process is
completely extinguished.
The second alternative is the view held in Western theistic religions such as Judaism, Christianity
and Islam in their orthodox forms. They believe in an eternal afterlife. According to these
religions, we live a single life on earth and after death we live eternally in some state of existence
determined by our present beliefs and conduct.
Then there is a third view, a view which prevails in the religions of the East, Hinduism and
Buddhism. This is the idea of rebirth. According to this, the present life is only a simple link in a
chain of lives that extends back into the past and forward into the future. This chain of lives is
called samsara.
Buddhism and Hinduism compared
Rebirth without a "Transmigrating soul"
What continues from one life to another?
Preservation of identity illustrated
Conception
Teaching of dependent arising with specific reference to Rebirth
Craving the Seamstress
What is it that causes rebirth in a particular form
Is rebirth scientifically acceptable?


Reincarnation is Now a Scientifically Acceptable Phenomenon - by
Dr. Granville Dharmawardena, University of Colombo
(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri
Lanka Association for the Advancement of Science, November 1996)
In the seventeenth century when Rene Descartes divided everything in the universe into
two realms as "Res Extensa" (matter) and "Res Cogitans" (mind), gathering knowledge
within the realm of Res Extensa was called Science and the phenomenon of reincarnation
got pushed into the other realm Res Cogitans which was condemned to be not
respectable and not up to the dignity of Scientists to probe into. Science was considered
the respectable realm to study.
All important and respectable knowledge of the universe was thus restricted to science
which was restricted to the study of the aspects of the universe that are measurable.
Scientists accepted that the universe consisted essentially of "objects" leading to the belief
that the ultimate realities of the universe are things and not beings. It was believed that
everything in nature could be explained in terms of interactions of matter particles.
Science developed in this framework is known as "Classical Science". Classical Science
had great material success because it helped to develop technology which brought about
wealth and material benefits to mankind. It helped the West to colonise the rest of the
world and acquire economic dominance and political influence.
The frame work of Classical Science was punctured by Henry Becquerel exactly hundred
years ago, in 1896, by the discovery of Radioactivity. Albert Einstein cracked it at the
beginning of this century by discovering the theory of relativity. It was totally blasted by the
advent of Quantum Theory and the Uncertainty Principle. It is noteworthy that Einstein's
discovery falls entirely within the realm of Res Cogitans as it did not involve any
experiments or measurements.
In classical science scientists made idealised mental pictures of the phenomena to be
understood. Imagined mechanisms were usually presented to make various phenomena
and relationships between them understood. But as Modern Science boosted man's
knowledge transcending the limitations imposed by the five senses and took us to murky
areas of nature, profound changes had to be introduced to procedures in science. Our
ability to understand everything by way of perceptible mental pictures diminished and it
became necessary to imagine models with components which behaved in ways that had
no counterparts at all in the world familiar to us. Mechanisms involved in these models in
most instances not only are invisible but also consist of elements that operate in ways
never known in the world that we actually experience through our five senses.
For example a single electron can pass through two different holes on a screen at the
same time and still remain a single particle on the other side. If we use some mechanism
such as flashing a light on the electron to observe through which hole it passes, then it will
pass only through one of the two holes. Mechanisms of such phenomena are beyond our
imagination at least at present. Mathematical models devoid of pictorial content which are
typical of modern science resulted from attempts to fit the concepts of atoms and waves to
the discoveries made at the end of the 19th century which led to the quantum theory.
Classical science usually stood for absolute precision where as modern science stands for
impossibility of absolute precision.
Modern science joined up the two realms, Res Extensa and Res Cogitans and made us to
understand that the universe cannot be broken up into two independent arbitrary realms
as Res Extensa and Res Cogitans. They are not independent and cannot be studied
completely independently. Within the establishment of modern science some of the
aspects of nature that did not strictly adhere to the realm of Res Extensa, which were
therefore earlier condemned as unbecoming of scientists to talk about have become
respectable. Reincarnation falls into this category. Therefore scientists now have the
professional clearence to scientifically investigate reincarnation. This paper does not
distinguish between subtle differences among reincarnation, rebirth and rebecoming.
If reincarnation is to be examined from an unbiased scientific point of view, it is necessary
first of all to find a way of bypassing such unscientific barriers as religious bias. This can
be done by considering the standard procedure used at present for the acceptance of any
modern scientific theory and testing reincarnation by following the same procedure.
Geremy Hayward has described how one ventures to deal with a new theory. He
describes this procedure as a four step scientific process as follows;
a) study the relevant phenomenon,
b) formulate the new theory,
c) use the theory to predict observations that we should be able to make if the
theory is correct, and
d) look for these predicted observations.
Richard Feynman, Noble Laureate for Physics, describes this process in detail. He
combines steps "a" and "b" and describes it as a three step process.
If the observations made in the last step do not agree with the predictions of the earlier
step the proposed theory is not acceptable. If they agree the theory becomes acceptable.
If more and more observations show agreement the theory receives stronger scientific
acceptance. Once a theory becomes scientifically accepted by this test it remains so
unless someone finds reliable new data to prove its unacceptability.
Reincarnation is a very old belief and a large fraction of the world population believes it.
For example Rene Descartes' statement "What I have said is sufficient to show clearly
enough that the extinction of the mind does not follow from the corruption of the body and
also to give men the hope of another life after death." in 1641 confirms his belief in
reincarnation. About 20 percent of those in the Western World whose religions shun
reincarnation nevertheless believe it. According to opinion polls this percentage is rising.
Hence the phenomenon of reincarnation is already known and therefore the steps "a" and
"b" are already there. In examining the scientific acceptability of reincarnation therefore
one has only to go through the last two steps of the above scientific process. If this is done
successfully the scientific acceptability of reincarnation is proved in the way any other
theory of modern science is proved.
Reincarnation may be defined as the re-embodiment of an immaterial part of a person
after a short or a long interval after death, in a new body whence it proceeds to lead a new
life in the new body more or less unconscious of its past existences, but containing within
itself the "essence" of the results of its past lives, which experience goes to make up its
new character or personality. Thus, infancy brings to earth not a blank scroll for the
beginning of a new earthly record, but it is inscribed with ancestral histories, some like the
present scene, most of them unlike it and stretching back into the remote past.
Reincarnation is an issue of utmost importance, one that promises to touch the ordinary
man, woman and child in a profound and far reaching way. Crime statistics show that
convictions are much lower among those who believe in reincarnation than among the
others. If scientifically accepted, reincarnation will have a stake in defining human identity
in the 21st century.
There are two possible scenarios, No-Reincarnation scenario and Reincarnation scenario
that can be considered. Human being is composed of the body and an immaterial part.
The body which is the material part is well understood because it fell within the Classical
Science realm of Res Extensa and was extensively studied by scientists. The immaterial
part has not been studied by scientists because it fell within the Classical Science realm of
Res Cogitans.

In the No-Reincarnation scenario death is something like the Event Horizon of a black
hole. Crossing the event horizon is a one way journey and after crossing it nothing can
come back, not even light. Here the body disintegrates after death and the immaterial part
either annihilates or gets into a scientifically unknown state and remains there for ever, ie.
each individual is borne, lives one life time and at the end of it passes the event horizon of
death to a state of no return.

In the Reincarnation scenario death is not an event horizon because only the body, the
material part, disintegrates and goes into a state of no return. The immaterial part enters
into a scientifically unknown state and reappears, after a period.
The above description of the phenomenon of reincarnation constitute steps "a" and "b" of
the scientific process. The next step of the scientific process is looking for observations
that can be predicted assuming the existence of this phenomenon, observations that have
a reasonable chance of being practically examined.
Abilities of individuals to carry memories of past events differ widely from individual to
individual. Some people can remember events and experiences of long past whereas
some easily forget things within a few years. Most people vividly remember special events
such as tragic happenings for a very long time, even up to death. Under hypnosis people
recollect events which they had completely forgotten. Some people have the exceptional
ability to recall knowledge and experiences gathered long ago and use them when
necessary. For example a friend of mine who had been discussing Advanced Level
Physics with me when he was studying for the GCE AL exam long time ago, but never did
any science there after escaped injury in the Central bank bomb blast by instantaneously
recalling his memories discussing AL Physics. But others who had studied Physics more
recently lost their eyes because that memory didn't flash back to their rescue at the time of
impending disaster. As soon as my friend saw the flash of the bomb blast from his window
, AL Physics flashed back to his mind and prompted to him that the shock wave comes a
little while after the flash. Instantaneously he threw himself back flat on the floor before the
shock wave blasted the window glasses.
If reincarnation as defined earlier is true it should be possible to extend some of the above
human capabilities, which result from immaterial aspects of the human being, beyond birth
to the previous life and even beyond to earlier lives. Some people should be able to
remember events in their past lives. Hypnosis must enhance this ability. Some must be
able to make use of knowledge and experiences of past lives.
With these predictions we can move on to the last stage of the scientific process, to look
for these predicted observations.
A large amount of data has been accumulated by research workers around the world on
matters relating to reincarnation.
spontaneous recall of past lives,
past life therapy,
child prodigies and others who can make use of knowledge and experience
gathered in their past lives are some of the aspects that have been subjected to much
research and investigation.
The observations made on the above areas agree with the predictions made in the third
stage of the scientific process thereby successfully completing the four step test for
scientific acceptability. No scientifically acceptable data that can go to prove the scientific
unacceptability of reincarnation have appeared in scientific literature so far.
On the basis of these tests it is concluded that the scientific acceptability of the
phenomenon of reincarnation is proven at least on three counts in terms of the
accepted principles of modern science.
A science minded person often finds it difficult to accept reincarnation because he/she had
failed to perceive a reincarnation mechanism that is intelligible within the outdated
Decartes' classical science frame work. But Modern Science, specifically Quantum
Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena
like the behaviour of electrons and we do not hesitate to accept them. Likewise with the
data available we are compelled to accept reincarnation as a reality.
Austrian Scientist Rudolf Steiner says,
"Just as an age was once ready to receive the Copernican theory of the universe, so
is our age ready for the idea of reincarnation to be brought into the general
consciousness of humanity".
[Back to Rebirth]
BUDDHISM AND HINDUISM COMPARED

The word "Samsara" means literally "continuing on", "wandering on". It signifies the
repetitive cycle of birth, ageing, death and rebirth.
Now though Buddhism and Hinduism share the concept of rebirth, the Buddhist concept
differs in details from the Hindu doctrine. The doctrine of rebirth as understood in
Hinduism involves a permanent soul, a conscious entity which transmigrates from one
body to another. The soul inhabits a given body and at death, the soul casts that body off
and goes on to assume another body. The famous Hindu classic, the Bhagavad Gita,
compares this to a man who might take off one suit of clothing and put on another. The
man remains the same but the suits of clothing are different. In the same way the soul
remains the same but the psycho-physical organism it takes up differs from life to life.
The Buddhist term for rebirth in Pali is "punabbhava" which means "again existence".
Buddhism sees rebirth not as the transmigration of a conscious entity but as the repeated
occurrence of the process of existence. There is a continuity, a transmission of influence,
a causal connection between one life and another. But there is no soul, no permanent
entity which transmigrates from one life to another
REBIRTH WITHOUT A TRANSMIGRATING SOUL

The concept of rebirth without a transmigrating soul commonly raises the question: How
can we speak of ourselves as having lived past lives if there is no soul, no single life
going through these many lives? To answer this we have to understand the nature of
individual identity in a single lifetime. The Buddha explains that what we really are is a
functionally unified combination of five aggregates. The five aggregates fall into two
groups. First there is a material process, which is a current of material energy. Then there
is a mental process, a current of mental happenings. Both these currents consist of
factors that are subject to momentary arising and passing away. The mind is a series of
mental acts made up of feelings, perceptions, mental formations and consciousnes.
These mental acts are called in Pali "cittas". Each citta arises, breaks up and passes
away. When it breaks up it does not leave any traces behind. It does not have any core or
inner essence that remains. But as soon as the citta breaks up, immediately afterwards
there arises another citta. Thus we find the mind as a succession of cittas, or series of
momentary acts of consciousness.
Now when each citta falls away it transmits to its successor whatever impression has
been recorded on itself, whatever experience it has undergone. Its perceptions, emotions
and volitional force are passed on to the next citta, and thus all experiences we undergo
leave their imprint on the onward flow of consciousness, on the "cittasantana", the
continuum of mind. This transmission of influence, this causal continuity, gives us our
continued identity. We remain the same person through the whole lifetime because of this
continuity.
[Back to Rebirth]
WHAT CONTINUES FROM ONE LIFE TO ANOTHER

The physical organism - the body - and the mental process - the stream of cittas - occur
in close interconnection. The body provides the physical basis for the stream of cittas and
the mental process rests upon the body as its instrument or basis. When death comes,
the body can no longer function as the physical support for consciousness. However,
when the body breaks up at death, the succession of cittas does not draw to an end. In
the mind of the dying person there takes place a final thought - moment called the "death
consciousness", which signals the complete end of the life. Then, following the death
consciousness, there arises the first citta of the next life which springs up with the newly
formed physical organism as its basis. The first citta of the new life continues the stream
of consciousness which has passed out of the deceased body. The stream of
consciousness is not a single entity, but a process, and the process continues. When the
stream of cittas passes on to the next life it carries the storage of impressions along with
it.
[Back to Rebirth]
PRESERVATION OF IDENTITY ILLUSTRATED

An illustration may help us understand how this preservation of, identity can take place
without the transmigration of any "self-identifiable" entity. Suppose we have a candle
burning at 8 o'clock. If we come back in an hour, at 9 o'clock, we see that the candle is
still burning, and we say that it is the same candle. This statement is completely valid
from the standpoint of conventional linguistic usage. But if we examine this matter close-
up we'll see that at every moment the candle is burning different particles of wax, every
moment it is burning a different section of wick, different molecules of oxygen. Thus the
wax, wick and the oxygen being burnt are always different from moment to moment, and
yet because the moments of flame link together in a continuum, one moment of flame
giving rise to the next, we still say it is the same flame. But actually the flame is different
from moment to moment. The flame itself is an entirely different phenomenon. It is
conditioned by wax, the wick and air, and apart from them there is nothing.
Transmission of the flame
Simile of the candle
CONCEPTION

The Buddha says there are three necessary conditions for conception. There has to be a
union of the father and mother, the father to provide the sperm, the mother to provide the
egg. Second, it must be the mother's proper season. If the mother isn't fertile, conception
won't take place. Third, there must be a stream of consciousness of the deceased
person, the flow of mind that is ready and prepared to take rebirth. This third factor he
calls the 'gandhabba'. Unless all these conditions are met conception does not take
place.
Does rebirth go on automatically and inevitably?
Is there any causal structure behind this process of rebirth? Does it go on automatically
and inevitably? Or is there a set of causes that sustains it and keeps it rolling?
The Buddha explains that there is a distinct set of causes underlying the rebirth process.
It has a causal structure and this structure is set out in the teaching of Dependent Arising,
"paticcasamupada".
[Back to Rebirth]
TEACHING OF DEPENDENT ARISING WITH REFERENCE TO
REBIRTH

Now we will explain the teaching of Dependent Arising with specific reference to the
rebirth process.
First, in this life there is present in us the most basic root of all becoming, namely
ignorance. Due to ignorance we perceive things in a distorted way. Due to these
distortions or perversions things appear to us to be permanent, pleasurable, attractive
and as our self. Due to these distortions there arises in us craving, craving for sense
pleasures, for existence, for sights, sounds, smells, tastes, touch sensations and ideas.
Basically there is craving for pleasant feeling. In order to experience pleasant feeling we
require agreeable objects such as agreeable sights, smells etc. In order to obtain the
pleasure these objects can give, we have to make contact with these objects. To contact
these objects we need sense faculties that can receive the sense objects. In other words,
we need the six sense faculties, eg. the eye to receive sight, the ear to receive sound,
etc. In order for the sense faculties to function we need the entire psycho-physical
organism, the mind-body complex.
Thus on account of craving the mind holds on to this presently existing organism so long
as it lives. But when death occurs the present organism can no longer provide the basis
for obtaining pleasure through the sense faculties. However, there is still the craving for
the world of sights, sounds, smells, tastes, touches and ideas. So due to this craving for
existence, consciousness lets go of this body and grasps hold of a new body, a fertilized
egg. It lodges itself in that fertilized egg, bringing a whole storage of accumulated
impressions over with it into the new psycho-physical organism. Thus we say the new
being is conceived.
Craving the Seamstress
CRAVING THE SEAMSTRESS

Hence the Buddha calls craving the 'seamstress'. Just as a seamstress sews together
different pieces of cloth, so does craving sew together one life to another. It ties together
the succession of lives. Craving is so powerful that it can bridge the gap created by death
and rebuild the whole house of sentient existence again and again.
Thro many a birth in Sansara wandered I,
Seeking but not finding, the builder of this house. Sorrowful is repeated birth.
O House-builder! you are seen. You shall build no house again.
All your rafters are broken, your ridge-pole is shattered.
To dissolution (Nibbana) goes my mind.
The End of Craving have I attained.
Dhammapada (154)
[Back to Rebirth]
WHAT IS IT THAT CAUSES REBIRTH IN A PARTICULAR FORM

Now we come to the next question. We see a tremendous variety among the living beings
existing in the world. People and animals are of many different sorts. So we ask what is it
that causes rebirth in a particular form? Does it happen through acccident, by chance,
without any reason, or is there some principle behind it? The answer the Buddha gives to
this question is the Pali word 'Kamma'. Kamma is the factor which determines the specific
form of rebirth and it is Kamma again which determines a good number of the
experiences we undergo in the course of our life. The word Kamma means literally action,
deed or doing. But in Buddhism it means volitional action.
[ see Kamma ]
End of Theory of Rebirth
[Back to Rebirth]