Biocentrism and the Continuum of Consciousness

There’s a guy named Robert Lanza, who is Chief Scientific Officer at Ocata Therapeutics (formerly Advanced Cell Technology), and Adjunct Professor at Wake Forest University School of Medicine, who is supposed to be one of the most respected scientists in the world.

Lanza has a theory called biocentrism.  It is not about ethics but rather deals with the idea of a ‘biocentric’ universe.  He calls it a “Theory of Everything.”  (I thought it was Stephen Hawking who had The Theory of Everything?)

On Lanza’s website, he says,

“According to biocentrism, space and time are simply the tools our mind uses to weave information together into a coherent experience — they are the language of consciousness…”

In other words, the universe could be merely a thought construction.  Perhaps consciousness even has a role in the creation of matter.  Certainly, Lanza maintains, an understanding of consciousness is crucial to understanding the universe.  He’s not the only scientist who is beginning to see things in that way.  However, this interesting theory is a bit off topic for this post.

What I find intriguing today is that Lanza (and others) view consciousness as a “linear stream” that does not end at physical death.  Death is merely a break in this stream and consciousness goes on.

According to what I’ve read, in Lanza’s theory if the body is the generator of consciousness, then consciousness passes away when the body dies.  But if consciousness is received in the same way that a cable box receives satellite signals, that’s a different story – then consciousness would not end with physical death.  Apparently, you can understand this easily if you understand about the quantum double slit experiment, which is, frankly, way over my head. 

In any case, all this is interesting because it coincides with the Buddhist idea of a continuum of consciousness, and if consciousness moving on after death could be verified in some way, it would be possible to attach some credence to notions such as karma and rebirth

Now, here is what the Dalai Lama had to say on the subject of consciousness at UCLA in 1997 during his teachings on Nagarjuna’s Precious Garland:

“[If] you are able to isolate your mind [from] object oriented activity and insure that there is no thinking about the past or anticipation of the future, by trying to remain in the present, then gradually you are able to sense an absence, an emptiness, and that through persistent practice of meditation, slowly, I feel that you can begin to realize, experientially, what is this consciousness, which is the mere nature of experience and knowing, a form of luminous phenomena.

If you approach in this manner, I feel that there is a tremendous scope for discovery.  I feel that at a certain point you will get, through your own experience, a sense of what conscious really is.

According to the Buddhist explanation, consciousness or mind is said to be non-obstructive – there’s no physical properties, there’s no shape, it’s colorless, and it is in the nature of mere experience.  And it is the form of knowing and awareness.  Also we find in Buddhism that there is an appreciation of the existence of different levels of reality.  First of all, in Buddhism, whether or not that object or phenomena exists or not is considered from the point of view of whether the perception of an object or phenomena is a valid experience.

Considering this, it is possible that you can get a glimpse of emptiness, given that consciousness is a phenomena that is dynamic, that is in the form of a process.  Consciousness is transient, it goes through various stages of changes and that, in itself, is an indication that it is a product of causes and conditions. In the case of human consciousness, or mind, if we trace the path of causation we find that within the category of causes there are certain types of causes which can be described as material causes or substantial causes which can be described as material causes or substantial causes.  It is these factors that actually turn into the phenomena.  There are other types of causes which are more corporative or contributing conditions.  In terms of consciousness or mind, since it must posses a substantial cause, one could argue that the continuum, in terms of it’s origin, the continuum of the substantial cause must remain.  Therefore, the substantial cause of any sense of consciousness must necessarily be consciousness, either in a manifest form or in potential.”


The Man Who Discovered Uncertainty

When German physicist Werner Heisenberg was 26 years old, he discovered uncertainty; or rather, he developed an “uncertainty principle.”  Heisenberg was a German physicist, a pioneer of quantum mechanics and Nobel Prize winner.  He was born on this day in 1901.

I found the best (meaning simplest) explanation of his uncertainty principle at Huffington Post:

uncertainty-formula2The principle, described by physicist Werner Heisenberg nearly a century ago, states that the mere act of measuring the position of a particle, such as an electron, necessarily disturbs its momentum. That means the more precisely you try to measure its location, the less you know about how fast it’s moving, and vice versa.”

For instance, light from a microscope produces energy that is absorbed by the object viewed under the microscope thereby disrupting or changing the object.  Naturally, there is much more to it.  The overall point is that there cannot be exactness; everything is uncertain.

The master physicist of the 20th century, Albert Einstein, was uncertain about Heisenberg’s uncertainty principle.  According to Stephen Hawking, “Einstein was very unhappy about this apparent randomness in nature. His views were summed up in his famous phrase, ‘God does not play dice’.”  Well, that phase is often misconstrued.  Einstein was also uncertain about the existence of God.  Skeptical is a better word.  What Einstein was expressing with the dice comment was his preference for a more ordered universe.

Did Buddha have the same preference?  Many people interpret the concept of interdependency (pratitya-samutpada) as deterministic.  Some of them think that for every effect there is a specific cause.  Actually, causes include a multitude of factors and conditions.  Causes and effects form complex chains, and most of the time it is impossible to trace any effect back to specific causes or conditions.

It’s important to keep in mind that the “Buddha made a distinction between karma and deterministic fate (niyati) . . . and accepted that random events and accidents can happen in life.”*

So what do we do about the chaos we see in the world?  How do we deal with the uncertainty of life?

uncertaintyUncertainty springs from our desire to know what is going to happen to us.  We do not know.  We cannot be certain that we will be safe and free from suffering.  Fear arises.

Both Buddhism and Taoism teach us that there is wisdom in uncertainty or “not-knowing.”  Lao Tzu said, “It is beneficial to know nothing.  Pretending to know is a disease.  Only by becoming sick of disease can we be without sickness.  The sage is sick of sickness, therefore the sage is healthy.”

Living with metastatic cancer, my life is very uncertain.  My oncologist says I’m a miracle.  No, just lucky.  One day that luck will run out.  I don’t know when.  If in nothing else, at least with this one thing I have a calm mind and I do not fear uncertainty, nor do I fear fear.  Now the trick is to apply it to the rest of my life.  It is fairly ridiculous to be calm about death and then lose your cool over some petty matter.

From what is dear, grief is born,
from what is dear, fear is born.
For someone freed from what is dear
there is no grief
–  so why fear?


Not only is the Universe stranger than we think, it is stranger than we can think.

Werner Heisenberg

– – – – – – – – – –

* Charles S. Prebish, Damien Keown, Buddhism: The Ebook : an Online Introduction, JBE Online Books, 2010


Reality, a process: Interdependence, Emptiness and Physics

At a teaching I attended in 2002, the Dalai Lama said that the principle of “dependent origination is the foundation for all the diverse concepts in Buddhism.”

bodhi-treeIndeed, it is. In one of the versions of the Buddha’s crucial night of analytical discovery via meditation beneath the Bodhi Tree, it is precisely dependent origination that he realized.  This analysis is a core teaching and the foundation for the philosophy of the Madhyamaka (Middle Way) school and nearly the entire Mahayana tradition.

In early Buddhism, dependent origination (pratitya-samutpada) was primarily used to explain the law of causation, the chain of cause, effect, and conditioning:

Ignorance > Karma > Consciousness > Name-Form > Senses > Contact > Feeling > Craving > Grasping > Becoming > Old age and death > Rebirth

The fundamental state of being is ignorance, conditioned by the imprints or seeds of past actions, habits and relationships (karma), which gives rise to consciousness, which is joined to name-form (the psycho-physical entity, specifically the embryo in the womb), which activates the six-senses; the senses come into contact with objects of desire and as a result, feeling, craving and grasping arise; these factors cause and condition the becoming of life and all that is becoming (existing) is subject to old age and death, and with the theory of rebirth, everything is set to be repeated in a future life, a continuum of consciousness within an seemingly endless cycle of birth and death.

By the time the Mahayana tradition was established, the focus of the analysis was less on how things come to be and more about how nothing can exist by itself, that everything is interconnected and inter-related. This is one reason why I prefer to describe pratitya-samutpada as interdependence. Dependent origination or dependent arising sounds too much like a form of creationism.

For Nagarjuna, the architect of Madhyamaka philosophy, interdependence was synonymous with emptiness (sunyata). In one respect, Nagarjuna’s teachings were a response and rejection of earlier Buddhist teachings presented in the Abhidharma (Sanskrit) or Abhidhamma (Pali), texts that contained detailed analyses of dharmas or “things”, which became the theoretical foundation for the Buddhist conception of reality. In the Abhidharma view, individuals are empty of “self”, but dharmas have own-being (svabhava). These dharmas are the building blocks of the universe and while they have only a momentary duration, their nature is fixed and irreducible. This concept projected a reality that was particle-like, similar to the Newton/Cartesian view of reality. In science, quantum physics deconstructed that view. In Buddhism, it was the Prajna-Paramita sutras and the commentaries by Nagarjuna which destroyed the Abhidharma view.

The true nature of reality (paramarthasatya) can be termed as the “emptiness of own-being” (svabhava-sunyata) and “interdependency” (pratitya-samutpada). Nagarjuna and the Madhyamaka’s taught that neither an individual nor dharma have an own-being that exists by its own right.

In a recent post, I mentioned the Sanskrit word parikalpita, meaning imaginary or the “imagined.” The Soothill Dictionary of Chinese Buddhist terms defines it as “Counting everything as real, the way of the unenlightened; The nature of the unenlightened, holding to the tenet that everything is calculable or reliable, i.e. is what it appears to be.” Paraikapita is one of the three natures (tri-svabhava) that imagines a duality between subject and object. This imagined reality is an illusion, a thought construction superimposed on the true reality. Like a veil, it conceals the truth of emptiness/interdependency and all we see in our ordinary experience is an apparent reality, in which things appear to exist by their own right and seem to possess a nature or being that is permanent, independent, unconditioned and designed.

Mu Soeng Sunim in his book Heart Sutra Ancient Buddhist Wisdom in the Light of Quantum Reality, gives us a glimpse into how emptiness and interdependency compare to modern physics:

Energy, whether of wave of particle, is associated with activity, with dynamic change. Thus the core of the universe – whether we see it as the heart of the atom or our own consciousness – is not static but in a state of constant and dynamic change. This energy – now wave, now particle – infuses each and every form at the cellular level. No form exists without being infused by this universal energy; form and energy interpenetrate each other endlessly in a ever-changing dance of the molecules, creating our universe. This universal energy is itself a process . . .”

In this way, we could also say that reality is a process.

In Madhyamaka philosophy, any duality between subject and object is considered to be imagined (parikalpita again); there is no independently existing ‘experiencer’ apart from the experience, and experience can be also designated as a process. As Sumin notes, in the world of subatomic physics there are no objects, only processes. Atoms consist of particles but these particles are literally empty.

2001a2So, we are aware now that reality is not particle-like but more like the nature of space. The common idea of space is an empty three-dimensional area. But there is no empty space (if by empty space, one means nothingness), space is actually permeated with an impalpable continuum. But the three dimensional aspect we perceive is somewhat of an illusion, or perhaps it would be more accurate to say it is not the full reality. Not long ago some researchers, attempting to find a solution to the puzzle of space-time dimensionality, using a supercomputer, found that when the universe was created by the Big Bang, it had 10 dimensions – 9 spatial and 1 temporal – but only 3 of the spatial dimensions expanded. As I understand it, since only 3 dimensions expanded, and ours is an expanding universe, this accounts for the appearance that we live in a 3 dimensional reality. As Shakespeare said, “there are more things in the universe than are dreamt of in your science books.” Or, something like that.

One of the great benefits of Buddhism is that it helps us to see things as they are without having to become physicists, and we are encouraged to consider the possibility of seeing things differently, from various angles. Nothing is fixed, static. Many people tend to equate emptiness with nothingness. A better way to look at it is to think of emptiness as an expanse, particularly an expanse of mind, for one aspect of emptiness is that it means awareness, it is the penetrating insight into the actual nature of reality. Since Buddhism is also concerned with the problem of suffering, it’s helpful to view it as an expanse as well. Lex Hixon, in The Mother of the Buddhas, writes,

The relative truth of existence is that it is an expanse of suffering beings, a condition which is the motivation for the precious Mahayana commitment to universal conscious awakening. This relative truth of suffering must not be swallowed up, even subtly, by the absolute truth that Reality is an inherently selfless expanse, empty space, intrinsically peaceful.”

2001bAwareness is an expanse and like the universe, it should be ever expanding. That is why I don’t accept anuttara-samyak-sambodhi, “supreme perfect enlightenment.” If awareness is not static, then neither is enlightenment; it too is a process.

Finally, interdependency or pratitya-samutpada – the insubstantiality, the interconnectedness, the expansiveness of reality – is not only the foundation for all the diverse concepts in Buddhism, it is also the ground of the diverse world. Emptiness is the cause of interdependency and emptiness is not only a synonym for interdependence, it is also a synonym for something else:

That which is of the nature of coming and going, arising and perishing, in its saha (mundane) nature is itself Nirvana in its unconditioned (ultimate) nature.”

– Nagarjuna, “Treatise on the Maha Prajna-Paramita Sutra”