Some scientists, in their quest to unravel the mysteries of our world and the universe, have reached a point at which their observations and experiments are revealing data that they are incapable of fitting into a logical theory. Since science is based on producing logical conclusions, this is a serious problem. As a result, some scientists are seeking the advice of eastern mystics in an attempt to use what some are calling Buddhist logic.
Buddhist logic allows for something to be true, false, true and false or neither true or false. It sounds confusing but eastern mystics are very comfortable with it and quantum physicists have begun implementing it also (Coan 54). This is where science meets mysticism.
Scientists have always felt secure in the fact that the observer does not affect what is observed. In other words, it doesn’t matter who measures the weight of an object or what their feelings are, the results will be the same, but science has reached a level where this is not true anymore. One example is an experiment with light in which scientists conclude that it displays wave properties, or is made of waves, yet when a different experiment is performed to determine the path of the waves the results indicate that light is composed of particles instead. What property light displays will depend on which experiment is chosen; therefore, the reality of light is decided by the observer (Marvit).
This paradox may not seem to be connected to eastern mysticism but what it implies is. The nature of reality is brought into question. The following questions are asked: Is the world as we see it because we see it? Does perception alter reality? Would it still be light if no one were around to see it? Eastern mystics have thought upon these questions for over a thousand years and scientists are now forced to do the same.
Eastern mystics maintain the belief that nothing is as it seems. They believe that the true nature of reality can only be seen by lifting the veil of Maya (illusion) that is within the observer (Radhakrishnan 91, 353). Having adopted this same view, some scientists now believe that the instruments we use to measure various aspects of natural phenomenon cannot be trusted either, because they are extensions of ourselves and our consciousness. What is observed is still affected by the observer and the true nature of reality remains hidden (Csikszentmihalyi 61,62).
Another concept that runs parallel to eastern philosophy concerns particles. Physicists have found that two particles that were in contact with each other can be separated by any distance and any change brought about in one particle will occur in the other at the same instant (“Hinduism”). This goes against basic physics as information is presumably being transmitted instantaneously between the two particles. The information would have to be in the form of some type of energy that is moving faster than the speed of light and, according to Einstein, nothing can travel faster than the speed of light. One physicist, Nic Herbert, proposes that, “…we have discovered an elemental oneness of the world. This oneness cannot be diminished by spatial separation” (“Hinduism”). Hindus agree.
According to Hinduism, there is a force or essence that permeates and is a part of everything. Hindus call it Brahman. They believe that all things are Brahman and that the true self, called atman, is Brahman also. Therefore, any appearance of separateness in the world is an illusion (Hamilton 126). Similarly, Professor Henry Stapp concludes that our consciousness can no longer be viewed as separate from the world outside us. What we think affects physical reality (“Hinduism”). From a Buddhist perspective we find the Avatamsaka Sutra states that everything is interconnected and one thing cannot be changed without it changing something else. They also state that this principle of interconnectedness transcends time and space (Loori).
What is further deduced by both physicists and eastern mystics from this interconnectedness is that each thing contains every other thing. Another way is to say that every particle reflects the whole universe (Coan). The Hindus explain the concept with the analogy of a seed containing all the information needed to produce a tree, the seed being the part and the tree being the whole (Radhakrishnan 69).
Buddhists believe that which route is taken up the mountain is unimportant, for all paths lead to the summit. This is how they explain recent interest from scientist in Buddhist philosophy. According to the Dalai Lama, “It is ironic and amusing that the physicist, approaching through an analysis which is purely from a physicists’ point of view confined to purely physical phenomenon seem to be arriving at a point where they may be just opening the door to Buddhist emptiness” (Marvit).
This “Buddhist emptiness” appears to be pointing to our own consciousness as the main hindrance to further progress in science. Western scientists have long held the egocentric view that their logic and linear thought is superior and more highly evolved than intuitive and non-linear thought. They have failed to consider that other forms of consciousness can evolve also (Coan). Intuitive and non-linear thought is now being considered in a different light and several scientists have already incorporated these thought processes with successful results.
One such scientist is Minh Duong-Van, a physicist from Stanford University and Lawrence Livermore Lab who specializes in chaos theory. His work includes experiments in controlling chaos in lasers and heart defibrillation. He applies the Buddhist principle of “working from the inside out, of beginning with ‘the projector, not the projected.’” Minh speaks of meditating to sense the underlying fluctuation of the universe and compares the pulsing of matter and antimatter to the Buddhist concept of form and emptiness. He feels that nonlinear equations are more reflective of life than the cause and effect concept of linear equations and offers the same reasoning for his fondness of Buddhism (Roether).
Even with seemingly unconventional ideas, Minh blends in well with his peers. Biologist Rupert Sheldrake does not fare as well. His credentials include a Ph.D. in biochemistry from Cabridge University and studies in philosophy at Harvard, but his ideas are considered controversial by most. Sheldrake’s interest in Hinduism didn’t stem from a desire to solve complex equations. His interest is a result of exposure to the spiritual environment in India while working as a plant physiologist and, at one point, living in a religious community called an ashram (Hawthore).
Sheldrake became aware of various phenomenons while in India and after leaving he decided to test his theories about these phenomenon using modern science. Much of Sheldrake’s work relates the eastern concept of interconnectedness to life forms. He contends that all living and non-living things are connected across space and time with what he calls “morphic fields.” One of his areas of study involves the ability of people to sense when someone is staring at them from behind and he claims to have performed multiple tests that prove this ability exist. He hypothesizes that the mind extends beyond the brain, a concept readily accepted by Buddhists and Hindus alike (Hawthore).
This mixing of religion and science seems alien to most of us in a predominately Christian society where science has long been at odds with the church. In order to fully understand this strange union the religions in question should be looked at. Hinduism and Buddhism differ greatly from a Christian concept of religion. Although they have their gods and rituals they also allow for the absence of both. At the end of the day both will say that the only requirement for membership is a desire to find the truth. Many of the practitioners of eastern religion will teach their doctrine and, in the same breath, question it. Nowhere is this more evident than in the monasteries of Tibetan Buddhists who are now studying physics.
Buddhists and Hindus both consider studying the physical world as being no different than studying the abstract. They are completely at ease with the union even though their focus for the past thousand years has been primarily on the abstract. And with their recent venture into physics, it would seem that they see a need for broadening their horizons also.
One day we may find that this recent interest in eastern mysticism is no more than a passing trend in the scientific community. We may even view it as an attempt for scientists to regain something that many feel has been lost in a totally analytical approach to truth. On the other hand, we may witness a complete paradigm shift. I think a verse from the Vedas would sum it up best. According to the sacred scripture, “He who surveys it in the highest heaven, he knows, or haply he may know not” (Radhakrishnan 24).
Works Cited
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Hamilton, Sue. Indian Philosophy: A Very Short Introduction
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