please note this is a draft version: 23/2/2010
Does Buddhism need science? That is to say, does Buddhism need the validation of science? Perhaps not, however, in order to lift the essence of Buddhism out of the cultural setting from which we as practitioners have learnt this science of the mind we call Buddhism, we need to test the claims presented. In this article, I want to explore the possibility that science and Buddhism need each other.
Most would agree I think when I say that calling Buddhism a religion is really a misnomer. For the Buddha himself urged his students not to believe what he taught merely out of respect. Like a philosopher he asked his students to test his claims as a gold smith would test the quality of gold before making a purchase. To put his claims to the blowtorch of empirical inquiry—direct experience. These were not clever tricks employed by a charismatic religious leader. He really did mean it. And it is, therefore, our responsibility as followers of this great philosopher, to do just that: think and investigate these claims for ourselves. It is not as if we have to reinvent the dharma-wheel, however we need to experience it for ourselves. After all, if something is worth believing in—the Four Noble Truths for instance—is it not worthy of critical, objective (in the sense of being free of bias) and rigorous investigation? So, let me ask you the question again: does Buddhism need science?
To me the answer is an unequivocal, yes. For if Buddhism is to make a lasting contribution it must engage the predominate paradigm of its time. This is science. No question; no doubt. Science pervades the minds of ordinary people, so much so that marketers now use the term “scientific fact” to sell their products. Science is the religion of the non-religious. Yet, has anyone seen these magical products marketed under the guise of scientism, solve the problems of the world—stress, anxiety or loneliness? In a recent study, for instance, it was shown that the average age of patients being treated for clinical depression for the first time has dropped to the age of 15. The modern world needs something over and above the current pills it is being administered.
Buddhism as it spread from India engaged each new culture at the highest level of discourse. As it comes to the West, it must engage this culture fully—which of course includes the scientific tradition—if it is to find acceptance. For its part, science could play a role in helping the contemplatives to weed out untenable claims and ineffective practices (Wallace, p.146).
Some Buddhists may think: if science were to test the efficacy of Buddhist practice, there is the chance that the teaching of this ancient and refined tradition may be sullied. I say to those people: you are correct. This in fact is possible. However, most scientists—being well read people—already have some understanding of the Buddhadharma. Often their understanding is based on misinformation or even just plain wrong information, and it is for this very reason that it is vitally important that those trained in Buddhist theory and practice engage scientists and do so fully. His Holiness the Dalai Lama has called such people hybrids. These hybrids are people trained in traditional Buddhist theory and practice, and moreover, have gained—to some extent—rigorous training in one or more of the following Western disciplines: science, philosophy or psychology.
While I cannot speak for His Holiness, I can imagine the reason why it is important for these people to be trained in both traditions. It is because the knowledge garnered from meditation is direct, immediate, perceptual and therefore only accessible via first-person inquiry. This knowledge must then be translated into information readily accessible to science. If it is not, it will remain the domain of those trained in the Buddhist tradition, period. For that reason, we need to learn their language, their theories, and their paradigms in order to accurately articulate the phenomenology of meditation. What’s more as Alan Wallace points out:
Tibetan Buddhism’s own Dalai Lama has stated firmly that if science can prove any Buddhist theory to be false, then that belief should be dropped (Wallace, p.147).
His Holiness is not joking. If science was to prove beyond at doubt that a particular doctrine is false, then we must drop that tenet. I, therefore, fully support this call to action. But it does beg the question: false for whom? If science is working off the wrong page, then this ancient and refined tradition could potentially be refuted without proper investigation. Being refuted is one thing; being refuted by simply believing Buddhist theory of mind and its methodologies of first-person inquiry must be wrong by virtue that it is not the same as current science, then setting out to prove just this, strikes me as rather unscientific. However, I did not become a monk simply to belong to a creed. I can say with certainty that in my case at least it was a search for truth—wherever that led. And it is this same spirit of inquiry, which drives science. In that regard in 1963 the physicists Richard Feynman lecturing on the scientific method had the following to say:
Experimenters search most diligently, and with the greatest effort, in exactly those places where it seems most likely that we can prove our theories wrong. In other words we are trying to prove ourselves wrong as quickly as possible, because only in that way can we find progress.
Anyone who has studied and meditated on the deconstructionist methodologies of such Madhyamaka philosophers as Nāgārjuna, Śāntideva or Candrakīrti, will see striking similarities here. Because our dispositional narratives—the stories we tell ourselves, about ourselves—are such that we naturally reify our own existence, we in fact believe our on theories. Through this reification, the bifurcation of subject and object, us and them, ensues. The effect of which is the First Noble Truth—suffering. By applying the Madhyamaka dialectic, the explication of this root cause of dysfunctional states of mind—mental afflictions—can be stripped from our way of engaging the world. We, therefore, must “search most diligently, and with the greatest effort, in exactly those places where it seems most likely that we can prove our theories wrong”. Simply believing there is no inherently existent self will get you nowhere. It is only through critical analysis, which strips away our naive conceptions of ourselves, our tradition, our way of doing things that we can continue to move forward in our project of understanding the human condition.
Science, on the other hand, is a growing body of knowledge with practical applications. Applications such as quantum bits are so advanced that those working in these fields are the only people able to understand them. Yet, it seems to me that the real discovery of this scientific paradigm remains concealed to the very people who discovered them:
The most revealing characteristic of quantum physics is the role of the observer in measurement: it is the act of observation, intimately wrapped up in the point of view of the scientist—his or her beliefs—that determine outcomes such as wave or particle and other physical states. It seems that at the subatomic level, the level that supposedly underlies all physical reality, the mind acts as a potent, cooperative force in the creation of reality as we know it. Subatomic particles, the instruments that detect them, laws concerning their existence and expression, mathematics, and the mind all exist in dependence upon one another (Wallace, p.115).
Scientists, I believe, are yet to fully appreciate the possibilities their discoveries yield. Because mind is inextricably linked to the “role of the observer” and is a “potent, cooperative force in the creation of reality”, perhaps the question should be rephrased to: does science need Buddhism?
Although physicists understand the observer plays a role in measurement, still they believe in an underlying reality beyond the mind—for them, there is still something out there. The quantum world—even for these scientists—is fuzzy, difficult to understand and has little direct relevance to the world of people, yet it is still really real. The most important discovery of the quantum world—to use Buddhist parlance—all phenomena are merely dependently arisen, existing in dependence on causes and conditions, parts and an imputing consciousness. This shows that the mind is inextricably linked to the creation of our world. Still, this fact remains somewhat in the domain of those working in the field of quantum physics. While these discoveries have provided the modern world with many benefits—I am writing on one such benefit—science has yet to find a way to integrate these discoveries into our own lives. Science has made the modern world an easier place to live; yet life has not become easier. Clearly, there is something lacking to modernity. Something beyond what is currently known to science.
This, I believe, is where contemplative traditions such as Buddhism can lend a guiding hand. By participating in research projects investigating such phenomena as consciousness, contemplatives can provide information that science does not have access to—albeit from a first-person point of view. That is, contemplatives can provide science with qualitative descriptions of various states of consciousness. Not just what is it like to experience non-referential compassion, but perhaps even non-dual awareness, and the cognition of phenomena as merely dependent-arising. Thus providing science with a motherly push in the right direction and perhaps even providing science with methods for integrating often, abstruse scientific findings, back into the lives of ordinary people.
We need a better understanding of the mind. That goes for those of us who follow a spiritual tradition as well as those with no such interest…[for] a mind made clear by self-knowledge will be better able to understand the message than one immersed in confusion (Wallace, p.164).
Such research has in fact already begun. In the 1960’s doctors from Harvard studied the effects of meditation on metabolism—showing that meditation may decrease the consumption of oxygen by up to 18%. In the 1970’s Jon Kabat-Zinn who has a Ph.D in molecular biology studied the effects of meditation on stress—as a result creating the Mindfulness-Based Stress Reduction program. In the 1970’s and 80’s Professor Herbert Benson—again from Harvard—studied tummo meditation—one tummo practitioner studied was able to reduce his oxygen consumption by up to 64%. Studies of the effects of meditation are not new. What is new is the concept of the hybrid. Someone educated in Buddhist theory and practice directly involved in the research project. Being trained in both traditions these hybrids can act as interpreters. By drawing knowledge of phenomenal structures of consciousness directly from their own mind, they can articulate this directly to scientists, and in their own language. Thus giving science—for the first time—ongoing access to new data and from here—new discoveries.
One such discovery is neuroplasticity. Neuroplasticity is the ability for the brain to restructure itself from experience. Previously it was believed that neuron connections were fixed in adult humans, degenerating over time. Now we know through study of meditation that the brain can in fact continue to grow even in later life. It is through mind training that enables these neuronal features to reconnect—all this from collaborative projects between meditators and scientists.
Because research has shown we are capable of changing and improving our cognitive capacities. We can, over time, change the way we relate to ourselves in order to reflect something closer to reality—thus becoming healthier people as a result. This ability to change is something that has been recognized by Buddhists for over two millennium—even if it was not under the label neuroplasticity. Yet it is science, which can help us deliver this message to the general community. Not to convert; simply to help. Perhaps then we can begin to recede the trend of 15 year olds being treated for clinical depression.
For these reasons collaborative projects such as the Shamatha Project are vitally important. It is also why I have begun, in affiliation with the Santa Barbra Institute for Consciousness Studies, a project to establish a similar institute in Australia. The aim of the Australian Institute for Consciousness Studies is to:
That is to say, the aim of the institute will be to serve others by way of arranging collaborative research projects, where contemplatives and scientists work together, in a combined effort to understand that which is the producer of human flourishing—the mind. As well as develop contemplative observatories for budding hybrids, allowing these people to refine their meditative skills in conducive and supportive environments. And most importantly to create educational programs whereby techniques for integration of this new information are developed.
Thus, we find ourselves on the cusp of a new era of human flourishing. As knowledge of the human condition is, for the first time, studied from the first, second and third person perspectives. This is something, which science and the world’s great contemplative traditions can only benefit. It is my hope, therefore, that institutions such as Australian Institute for Consciousness Studies and the Santa Barbra Institute will become templates for our future, a place for all people to learn to meditation and be well. I leave you to ponder this wonderful quote from one of the world’s great thinkers—Albert Einstein.
A human being is part of a whole, called by us the Universe, a part limited by space and time. He experiences himself, his thoughts and feelings, as something separate from the rest, a kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few people nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty (Albert Einstein, 1921).
REFERENCES
Wallace, A.B. & Hodel, B., 2008. Embracing Mind: The Common Ground of Science and Spirituality, Shambhala.
Posted: February 23, 2010
Filed Under: Articles, Buddhism, Contemplative Science, Featured, Philosophy, Science · Comments Off
Western culture is very familiar with the notion of physical training. However, it is not so familiar with the cultivation of the inner qualities which support a happy life. Given that our mind plays a major role in our experiences, it only makes sense to spend at least some time developing the causes of mental fitness. Why? Because it is through training the mind that we can begin to bring genuine happiness to the world, rather than trying to squeeze it out of the external world. Meditation, therefore, is an integral part of a larger process of becoming healthy.
photo: http://www.flickr.com/photos/90664717@N00/
While meditation is both a diagnostic and therapeutic tool used in this endeavor, becoming healthy begins with learning to relax. In classical mindfulness meditation one learns to pay deep attention to the minute processes within the flow of your breath—all the while remaining undistracted by discursive thought. This is the foundation for contemplative practices, where minds such as friendliness, open-mindedness, humor, and integrity are seen as the causes of genuine happiness and developed to their fullest.
The implication of developing these functional states of mind is that discordant minds such as depression, stress, and anger cannot manifest. It is difficult to be cheerful and relaxed, yet stressed, all at the same time. Becoming aware of this fact, we can begin to develop these minds and therefore bring them into our everyday experience.
Meditation can therefore help to overcome our deeply ingrained psychological assumptions, which limits our capacity for change—thus limiting our potential to experience a happy life.
Learn the tools to develop your inner world—learn to meditate.
Beginning from Thursday March 4th, 2010 I will lead meditation classes at the local FPMT centre here in Hobart.We will begin by learning simple breathing meditation which requires no previous experience or affiliation to any particular belief system. These classes are on-going and everyone is welcome to join us. The classes will be broken into small sessions with a little instruction and time for Q&A also.
When: Every Thursday.
Where: 166 Warwick St West Hobart.
Time: 7.00—8.30 pm.
For more on what is meditation see this article
Posted: February 18, 2010
Filed Under: Buddhism · Comments Off
When my mother calls to see how I am going I almost always say: same old; same old. I feel like this post is a little like a phone call to my mother. That is to say, when I call mum because it has been awhile, she will almost always ask: how are you dear? Good mum and you? I am fine, thank you. Then she will follow that question with the following: what have you been doing? Oh, same old. same old. Of course, after this initial phase and with the parsing of short term memory we do find something to talk about.
So, how have I been? Dare I say it…same old; same old. Oh wait…actually…I do have some news.
Recently I agreed to join the Journal of Buddhist Ethics (JBE) as a copyeditor. JBE began back in 1994 and in that time has become an example of a well run professional publication in Buddhist studies. This is my first editing type role, and it should provide good experience for the future. It will give insight into how a professional journal runs its publication, and of course valuable information from the writing to publication process. I spent part of yesterday reading their style guide and becoming familiar with the paper I was assigned. The work is very part time, which of course suits me as i am already quite busy. I am looking forward to working with Dan Cozort and co.
Then, this upcoming Easter, I will be traveling to Sydney for retreat with Alan Wallace—the retreat dates are April 2-8, 2010. I am really looking forward to getting away from books, keyboards and thinking, and getting back to some serious meditation practice. Even if it is only for a week, it will be a great week with 9 1/2 hours of meditation per day—it should be a good break. While I do not know if there are any places for the retreat still available, if you are interested there is more information here
During this week-long retreat, B. Alan Wallace will explore in theory and practice a range of methods for developing meditative quiescence, or shamatha. This is an opportunity to gain the skills to take your meditation practice to another level and to reap the benefits of a more concentrated mind.
Lastly, I recently received an invitation to give a keynote presentation at a conference on meditation in Melbourne of this year. Here is last years conference website http://www.meditate09.com.au/
The date of the talk is July 31st 2010. At this stage I do not have any further information. No doubt there will be more to come. I am thinking about writing an essay on dispositional narrative, dysfunction and its relation to mental training for the presentation.
Posted: February 14, 2010
Filed Under: News · Leave a Comment
Below is a link to a “low budget” video I recorded as an introduction to the Australian Institute for Consciousness Studies
If you cannot see the video because you are reading this in an email, here is the link http://clarkescott.org/aics-introduction-video
Of course the problem with an interview is you only get one chance to get it right! Needless to say, I didn’t. Indeed, there are a number of sentences which do not actually mean anything. My Bad!
I should, however, mention there is a lot of interest in the AICS project—both from in and out of the academy. Most people I talk with get quite excited by the possibility of a project that brings neuroscience, cognitive psychology, philosophy and contemplatives together in order to study the nature, origins and potentials of consciousness. These excited people are not Buddhist—nor meditators. They are scientistic types. People who see science as the last arbiter of truth. They venerate science, and yet they see the benefits that will come from such research. Of course, it is still early days and we have much more work ahead of us..more details as they come.
So, with that said, here is the video:
Posted: February 3, 2010
Filed Under: News · Leave a Comment
For those of you are are on Facebook, the following may well be old news. For that I apologize. Having said that given this is my personal blog, the following does have a more personal tone than the offical announcement over at the AICS website. Here’s a quote from the AICS to kick things off. From http://australianinstitute.org/announcement-new-aics-board-members/
It is with great pleasure that I welcome the following eminent professionals to our board of directors and advisory board. Each new board member brings a unique skill and focus to AICS. Thus giving the Insitute a wide set of skills and experiences to draw from. You can find more information on each board member including links to their websites here http://australianinstitute.org/board-of-directors/
The new board members are:
Professor Robert Thurman for those who have been in a cave meditating for the past 30 or so years is a Buddhist scholar of the highest order and the father of Hollywood actress Uma Thurman. As a side note—again this is problem not news to most of you—the name Uma is a Tibetan word meaning middle or central—as in the middle way—in Sanskrit the word is madhyama. Prof Thurman comes to us from Columbia university.
Professor Shaun Gallagher is Professor of Philosophy and Cognitive Sciences, and Senior Researcher at the Institute of Simulation and Training, at the University of Central Florida. Shaun attended the Mind and Life conference on attention last year in Dharamsala. I first met Shaun and his wife at this conference. What can I say, I liked them right off the bat. Shaun is not a Buddhist or even a meditator (well, unless he has taken it up over the past 10 months). But is a highly respected westerner philosopher.
Then there is Diego Hangartner. Diego is the Chief Operating Officer and Director of Research Programs for the Mind and Life Institute. He is slated to take over from CEO Adam in the future. His Holiness the Dalai Lama suggested that Diego take over the CEO role once Adam Engle steps down (which may take 20 years!). Diego has been associated with the Mind and Life Institute since the late 1990’s.. After encountering Buddhism, he then spent 11 years in Dharamsala, India, where he first learned Tibetan and then studied for 7 years at the Institute of Buddhist Dialectics.
Then the Ama-la of Mind and Life Roshi Joan Halifax. Roshi Joan is the founder and director of a dharma center in New Mexico called the Upaya Institute. Upaya has some great podcasts from visiting scholar and neuroscienctists such as Richard Davidson. Joan, here is an acomplished dharma teacher, not to mention a medical anthropologist, social activist, and author. She holds a Ph.D. in Medical Anthropology and has been on the faculty of Columbia University, University of Miami School of Medicine, and the New School for Social Research in New York. More than all that she is a very kindhearted person. For instance, when we met (again at the Mind and Life conference) she came up to me during a break and was genuinely interested in my work. Now, being interested in what I do, is not a cause for being a nice person, I could have been a complete boofhead (some would say I am) and she would have been just as interested. I have alot of time for Joan. Too me, it is a clear example of someone having developed loving-kindness.
Then finally, there is Peter Boord Ph.D. Peter is a neuroscientist and dharma student from Vajrayana Institute in Sydney. He works for Brain Dynamics Center & is the Director of the World Happiness Forum. Peter’s EEG research has included: development and validation of algorithms for EEG analysis. Investigation of EEG spectral changes over the lifespan associated with changes in cerebral metabolic rate (what does that mean? Peter builds his own EEG machine, which, of course is great for AICS). Investigation of the timing (ERP latency) and location (LORETA) of threat stimuli compared to positive and neutral stimuli. Investigation of gamma phase synchrony associated with functional connectivity in temporo-amygdala networks. Investigation of phase-gradients in the EEG. Investigation of gamma phase synchrony changes in schizophrenia. And development of an algorithm for automatic ERP component identification.
I have no idea what all that means. Peter assures me, he does 
So, as you can see AICS is progressing steadily. And also in the process of requesting these people to join (there will be more academics joining AICS, particularly from neuroscience, soon) the board, answering their many questions and so on, several very interesting emails—particularly between Diego and myself—took place. Ones that suggest an very intersting future for AICS.
I will end with this from Roshi Joan: “Can specific neuroscientific, cognitive, and affective scientific studies of experienced meditation practitioners serve to make meditation practice seem less “foreign” or esoteric, and therefore more personally approachable?” The answer is yes, and moreover, this question goes to the heart as to why the work of institutions such as the Mind and Life Institute and Santa Barbara Institute are so important. Buddhism and meditation doe not need the validation of science. It is clear to those in the tradition that meditation is effective as a diagnostic, therapeutic and liberative tool. Yet, for some, science yields “real” proof of its utility.
Posted: January 26, 2010
Filed Under: News · Leave a Comment
