Beginning around the 17th century to the present a mechanical conception of Nature has ruled much of science. But what has never been settled by science is the split between consciousness or mind (even agency), and the biological body together with its brain. Even to this day, neuroscience is inexorably tied to the mechanical conception of Nature, especially, that humans are automata in the sense of being biological machines. Neuroscience can't integrate consciousness with its one-sided theories.
As I look around I strongly believe that the Western interpretation of Buddhism is still dominated by such a mechanical conception of Nature in the notable example of: There is no soul or agency—no doer of the deed.
Believing, deeply, in the mechanical conception of Nature also shapes our values. It makes us anti-religious for one thing. For example, most Westerners who take up Buddhism tend to reject the Buddha's ideas of rebirth and karma—even nirvana, because it rings of something supernatural which is usually, in their mind-set, tied to religion. Or maybe it reminds these people of the time when the Catholic Church taught men to believe that the universe is God's creation and that everything is connected through his creation.
Believing in a mechanical conception of Nature also gives us values which are insalubrious and corrupting; which lead to economic exploitation and to wars of annihilation (the major wars of the 20th century have been wars of annihilation). It also gives us nihilism which supports moral relativism. Having a mechanistic conception is not without a price just as the Medieval Catholic Church exacted a price for its beliefs.
Until the anti-Newtonian revolution happens in Buddhism, Buddhism is not really Buddhism. It is fake. It is still mired in the Victorian interpretations of the past. Buddhism, for anyone who has an open mind, is much closer to Quantum Mechanics [hereafter QM]. Just read Mindful Universe by Henry Stapp who is noted for his work in QM; who received his PhD in particle physics at the University of California.
In fact, we might call the Buddha the first QM Muni! Here D.T. Suzuki’s explanation of some leading elements of the Lankavatara Sutra is rife with allusions to QM such a the Alayavijñâna and Mind being akin to superposition.
What really exists is mind, which is above all discrimination, that is, above logic and analysis. When this Mind which is designated in the sutra as the Alaya or Alayavijnana is discriminated by an erroneously self-created and self-reflecting agent called Manas, this world of particulars develops in its misleading fulness and richness (SLS, p. 99).
As I reflect back on the Pali Nikayas there are more such allusions to QM such as the unconditioned (nibbana) and the attâ/âtman that transcends the psychophysical body (the five khandhas) which means that we are fundamentally spiritual agents; not material beings. As spiritual agents we glom onto our illusory, particularized projections setting ourselves up for further suffering. We know of no other way of being. We are unable to see our true nature which is timeless, undying and unborn.
I don't see how one can be a Buddhist without being open to everything. Grasping at concepts is just another form of grasping and a real obstacle to achieving true insight.
Posted by: poptart | March 17, 2015 at 10:14 AM