Applied Buddhism: Application of Emptiness in Modern Science

Ankur Barua,

M.A. Basilio

Hong Kong, 2009

Applied Buddhism: Application of Emptiness in Modern Science Page 2

Background: Dr. Ankur Barua had graduated with distinction from the University of Hong Kong (MBuddStud, 2009). He had also completed two other Master Degrees, one from Sikkim Manipal University (MBAIT, 2007) while the other from Manipal University (MBBS-2000, MD in Community Medicine - 2003) and presently working in professional field. Ms. M.A. Basilio is a nursing professional who has also a keen passion for

conducting research on religion and science.

First Publication on 26th October 2009 Buddhist Door, Tung Lin Kok Yuen, Hong Kong

Copyright Ankur Barua and M.A.Basilio

Communication Address of Corresponding Author: Dr. ANKUR BARUA Block EE, No.-80, Flat No.-2A,

Salt Lake City, Sector-2, Kolkata - 700091, West Bengal, INDIA. Email: Mobile: Kong) ankurbarua26@yahoo.com +91-9434485543 (India), +852-96195078 (Hong

Applied Buddhism: Application of Emptiness in Modern Science Page 3

Contents

Items No.

Page

Acknowledgements

04

Preface 05

The Concept of Applied Buddhism 06

Relationship Origination

between 13

Emptiness

and

Dependent

The Concept of Emptiness of Matter in Modern Science 31

Applied Buddhism: Application of Emptiness in Modern Science Page 4

Acknowledgements

The authors would like to extend their sincere thanks to Ven. Dr. Jing Yin, Professor of Buddhist Studies and Director of the Centre of Buddhist Studies in the University of Hong Kong for his kind support, inspiration, encouragement and timely advice during the compilation of this book.

The authors would like to express their sincere gratitude and indebtedness to Prof. Y. Karunadasa and Ven. Dr. Guang Xing, the eminent professors at the Centre of Buddhist Studies in the University of Hong Kong for their constant

encouragement, constructive criticism, personal attention and valuable guidance throughout this work.

The authors would also like to acknowledge gratefully Dr. Dipak Kumar Barua, who was the earlier Dean of the Faculty Council for Postgraduate Studies in Education, Journalism & Library Science in the University of Calcutta (1987-1991) and the Director of Nava Nalanda Mahavihara, Nalanda (1996-1999) for his technical guidance and valuable advice on various aspects of this project. Applied Buddhism: Application of Emptiness in Modern Science Page 5

Applied Buddhism: Application of Emptiness in Modern Science Page 6

Preface

Applied Buddhism is the foundation of our true understanding of all the events occurring in nature. The term Applied Buddhism explains how every person can relate Buddhist ideas in his or her daily life and in profession. This book is a humble endeavour to motivate the new learners and provide them first-hand guidance on the vastness of the Philosophical approach of

Buddhism. This book is a simplified version and provides guidance on how to apply the principles of the Doctrine of the Buddha in our day to day life in an effective manner.

Applied Buddhism: Application of Emptiness in Modern Science Page 7

The Concept of Applied Buddhism

Introduction Applied Buddhism is the application of Buddhist teachings in our daily life. It is a broad umbrella under which all the essential aspects of life such as physical, mental, social and spiritual wellbeing as well as philosophical, bioethical, financial and

modern scientific aspects could be incorporated. This includes the Buddhist ideas practiced by the three major schools of Buddhist thoughts in modern era, namely the Theravada, Mahyna and

Vajrayana / Tantrayana (Tibetan) traditions. Apart from the commonly discussed philosophical and psychological aspects, more emphasis is given here

Applied Buddhism: Application of Emptiness in Modern Science Page 8

on the traditional culture and social aspects of Buddhism.1

Applied Buddhism: Application of Emptiness in Modern Science Page 9

Applied

Buddhism

also

shares

valuable

information on Buddhist contributions to modern science, health and wellbeing. As our concept of wellbeing is directly related to our mental and spiritual health, Buddhist Meditational practices are given the prime importance for prevention of mental illnesses in and the recommended regimen of for

incorporation

regular

psychotherapy and in primary and secondary school curriculum as a part of primordial prevention. 1

Importance of Applied Buddhism Without disrespecting the significance of religious rituals, the myths and beliefs and traditional local ceremonial practices related to Buddhism are

however, carefully extracted and excluded from this domain of Applied Buddhism.

Applied Buddhism: Application of Emptiness in Modern Science Page 10

This is intentionally done in order to make the Buddhist belonging ideas other more acceptable realms to and people cultural

religious

backgrounds. The idea behind this is to enable people practice Buddhism without being converted into a Buddhist. One should understand that

Buddhism is not just a religion, but a way of life. 1

In order to incorporate Buddhist ideas in daily life, one need not give up his or her own religion. Just that one can remain spiritual without being

religious, in the same way; one can practice Buddhist Buddhist.1 teachings without formally being a

Applied Aspect of Buddhism: Integration of Buddhist Philosophy with Activities in Daily Life1,2
Applied Buddhism: Application of Emptiness in Modern Science Page 11

Thus, the term Applied Buddhism explains how every person can relate Buddhist ideas in his or her daily life and in profession. The main focus of this new concept is to diffuse the teachings of the Buddha in every nook and corner of the society, so that all sentient beings, irrespective of their

religion, culture and creed can benefit from it.

In recent times, some of the new concepts that have evolved in Buddhism are Engaged Buddhism, Social Buddhism, Socially Engaged Buddhism and Green Buddhism. Like the String Theory of quantum physics, Applied Buddhism is an effort to integrate all these scattered aspects of Buddhism under one single and unified concept in order to make it more appealing to the global community. Through this Applied Buddhism, one should be able to follow Buddhism without being a Buddhist.

Applied Buddhism: Application of Emptiness in Modern Science Page 12

Applied Buddhism: Application of Emptiness in Modern Science Page 13

Evolution Buddhism1,2

of

the

Concept

of

Applied

The term Applied Buddhism was first coined by an eminent Buddhist Scholar from India, Dr. Dipak Kumar Barua. He was the elected Dean of the Faculty Council for Postgraduate Studies in

Education, Journalism & Library Science in the University of Calcutta, West Bengal, India (19871991) and the Director of Nava Nalanda

Mahavihara, Nalanda (a Deemed University) in Nalanda, Bihar, India (1996-1999). He had

discussed at length about this new concept of Applied Buddhism in his Book entitled, Applied Buddhism: Studies in the Gospel of Buddha from Modern Perspectives. This book was first published during the year 2005 by the Centre of Buddhist Studies, under the aegis of the Department of Pali and Buddhist Studies of the Banaras Hindu

University in India.
Applied Buddhism: Application of Emptiness in Modern Science Page 14

However, due to limited publications and restricted circulation of this book within the country, the new concept of Applied Buddhism could not be

popularized outside India for quite some time. However, during the later years, this new concept was widely appreciated by the renowned scholars in various intellectual forums throughout the world. The common people from varied religious in easy

background

also

found

comfort

understanding of the principle teachings of the Buddha.

Conclusion This new concept of the applied aspect of Buddhism is destined to bridge the gap of understanding that exists due to misinterpretation of the teachings of the Buddha by people belonging to diverse religious
Applied Buddhism: Application of Emptiness in Modern Science Page 15

backgrounds. Once popularized and accepted, it would pave the way in promoting peace and harmony in the society. Applied Buddhism is also a noble endeavor to integrate the Buddhist

philosophy with modern science and technology. This applied philosophy is an integral part of our daily life and is expected to be accepted by everyone without any discrimination.

Applied Buddhism: Application of Emptiness in Modern Science Page 16

References

1. Barua,

A.,

Basilio,

M.A.

2009.

Applied

Buddhism in Modern Science: Episode 1 . Hong Kong: Buddhist Door, Tung Lin Kok Yuen & Unibook Publications.

2. Barua, D.K. 2005. Environment & Human Resources: Buddhist Approaches. Applied

Buddhism: Studies in the Gospel of Buddha from Modern Perspectives. . Varanasi, India: Centre for Buddhist Studies, Department of Pali & Buddhist Studies, Benaras Hindu

University: 90-6.

Applied Buddhism: Application of Emptiness in Modern Science Page 17

Relationship between Emptiness and Dependent Origination

Introduction In early Buddhism, the term suat or nyat is used primarily in connection with the no-self (anatman) Aggregates permanent doctrine to denote are that the of Five the

(skandhas) self or soul

empty is

which

erroneously

imputed to them.1

The doctrine of emptiness, however, received its fullest elaboration by Ngrjuna, who wielded it skillfully to destroy the substantiality conceptions of the Abhidharma schools of the Theravda. Since
Applied Buddhism: Application of Emptiness in Modern Science Page 18

there cannot be anything that is not the Buddhanature (buddhat), all that appears is in truth devoid of characteristics.1,2

Applied Buddhism: Application of Emptiness in Modern Science Page 19

The doctrine of emptiness is the central tenet of the Mdhyamaka School. A statement of Ngrjuna's views in support of it may be found in his MlaMdhyamaka-Nrik.1,2

Ngrjuna is regarded as the founder of the Madhyamaka school of Mahyna Buddhist

philosophy which he had established during the 2 nd3rd Century A.D. The Mulamadhyamaka-Karika ("Fundamentals of the Middle Way") is his major work. It was originally composed in Sanskrit. The Sanskrit as well as early Tibetan versions of the work had survived without significant damage over the ages along with the later Chinese translations. Several complete English translations of the Karika are available in recent times.1,2

Applied Buddhism: Application of Emptiness in Modern Science Page 20

Emptiness

thus

becomes

fundamental

characteristic of Mahyna Buddhism. The teaching is subtle and its precise formulation a matter of sophisticated debate, since the slightest

misunderstanding is said to obstruct progress towards final liberation. Emptiness is never a generalized vacuity, like an empty room, but always relates to a specific entity whose emptiness is being asserted. In this way up to twenty kinds of emptiness are recognized, including the emptiness of emptiness. The necessary indiscoverability is the essence important nihilism.1,2,3 of to emptiness distinguish of Mdhyamika. this emptiness It is

from

The

Buddhist

notion as

of

emptiness

is

often 19th

misunderstood

nihilism.

Unfortunately,

century Western philosophy has contributed much to this misrepresentation. However, the only thing
Applied Buddhism: Application of Emptiness in Modern Science Page 21

that nihilism and the teaching of emptiness can be said to have in common is a skeptical outset. Nihilism concludes that reality is unknowable, that nothing exists, that nothing meaningful can be communicated about the world. The Buddhist

notion of emptiness is just the opposite. It states that the ultimate reality is knowable, there is a clear-cut ontological basis for phenomena and we can communicate and derive useful knowledge from it about the world. Emptiness (nyat) must not be confused with nothingness. Emptiness is not non-existence and it is not non-reality.1,2,3,4

However, in Yogcra (Vijnavda), emptiness is taught as the inability to think of an object apart from the consciousness which thinks of that object, i.e. the necessary indissolubility of subject and object in the process of knowing is the concept of

Applied Buddhism: Application of Emptiness in Modern Science Page 22

emptiness in Yogcra. It is important to distinguish this from idealism and solipsism.1

Applied Buddhism: Application of Emptiness in Modern Science Page 23

The Concept of Emptiness3,4,5 In order to understand the philosophical meaning of the term emptiness (nyat ), let us take a simple solid object, such as a bowl. We usually say that a bowl is empty if it does not contain any liquid or solid. This is the ordinary meaning of emptiness.

But a bowl empty of liquids or solids is still full of air. To be precise, we must therefore state what the bowl is empty or devoid of. A bowl in a vacuum does not contain any air, but it still contains space, light, radiation, as well as its own substance. Hence, from a physical point of view, the bowl is always full of something. But from the Buddhist point of view, the bowl is always empty. The Buddhist

understanding of emptiness is different from the physical meaning. The bowl being empty means that it is devoid of inherent existence.

Applied Buddhism: Application of Emptiness in Modern Science Page 24

Applied Buddhism: Application of Emptiness in Modern Science Page 25

The Concept of Non-inherent Existence Though from the Buddhist point of view everything is impermanent, but this does not mean that the bowl is non-existent. The bowl actually exists, but like everything in this world, its existence depends on other phenomena. There is nothing in a bowl that is inherent to that specific bowl in general. Properties such as being hollow, spherical,

cylindrical or leak-proof are not intrinsic to bowls. Other objects which are not bowls have similar properties, as for example, vases and glasses. The bowl's properties and components are neither bowls themselves nor do they imply our perception of bowl on their own. The material is not the bowl. The shape is not the bowl. The function is not the bowl. Only all these aspects together make up the bowl. Hence, we can say that for an object to be a bowl we require a collection of specific conditions to exist. It depends on the combination of function,
Applied Buddhism: Application of Emptiness in Modern Science Page 26

use, shape, base material and the bowl's other aspects.3,4,5,6

Applied Buddhism: Application of Emptiness in Modern Science Page 27

Only if all these conditions exist simultaneously does the mind impute the label of a bowl to the object. If one condition ceases to exist, for instance, if the bowl's shape is altered by breaking it, the bowl forfeits some or all of its attributes and our mind cannot perceive it as a bowl anymore. The bowl's existence Its thus depends on external remains

circumstances. elusive.3,4,5,6

physical

essence

It is our mind that perceives properties of an object and imputes attributes such as bowl onto one object and table onto another. It is the mind that thinks "bowl" and "table". Apparently, the mind does not perceive bowls and tables if there is no visual and tactile sensation. However, there cannot be visual and tactile sensation if there is no physical object. The perception thus depends on the

presence of sensations, which in turn relies on the

Applied Buddhism: Application of Emptiness in Modern Science Page 28

presence

of

the

physical

object.

We

must

understand that the bowl's essence is not in the mind, also it is never found in the physical object. Obviously, its essence is neither physical nor mental. As the essence of an object cannot be found either in our external world or in our mind, we must conclude that the objects of perception have therefore no inherent existence. 3,4,5,6

If this is the case for a simple object, such as a bowl, then it must also apply to compound things, such as cars, houses and machines. For example, a car needs a motor, wheels, axles, gears and many other things to work. We should also consider the difference between man-made objects, such as bowls, and natural phenomena, such as earth, plants, animals and human beings. One may argue that lack of inherent existence of objects does not imply the same for natural phenomena and beings.
Applied Buddhism: Application of Emptiness in Modern Science Page 29

In case of a human being, there is a body, a mind, a character, a history of actions, habits, behavior and other things to describe a person. We can even divide these characteristics properties. For further into we more can

fundamental

example,

analyze the mind and see that there are sensations, cognition, feelings and ideas. 3,4,5,6 We can analyze the brain and find that there are neurons, axons, synapses, and neurotransmitters. However, none of these constituents describe the essence of the person, the mind, or the brain. Here again, the essence remains elusive.3,4,5,6

Emptiness of Emptiness: The ultimate nature of reality is deepened and enhanced in our mind. We would develop a perception of reality from which we could perceive phenomena and events as sort of illusory or illusionApplied Buddhism: Application of Emptiness in Modern Science Page 30

like.

This

mode

of

perceiving

reality

would

permeate all our interactions with reality. Even emptiness itself, which is seen as the ultimate nature of reality, is not absolute, nor does it exist independently. We cannot conceive of emptiness as independent of a basis of phenomena. Because when we examine the nature of reality, we find that it is empty of inherent existence. If we are to take that emptiness itself as an object and look for its essence, again we would find that it is empty of inherent existence. Therefore, the Buddha actually taught us the emptiness of emptiness. 3,4,5,6

The Concept of Dependent Origination The Principle of Dependent Origination or the Doctrine of Impermanence is a twelve-factor The key are

formula titled Paiccasamuppda in Pli. concepts within the causal

relationships

Applied Buddhism: Application of Emptiness in Modern Science Page 31

identified as the antecedents and consequents in a linear sequence. One factor is identified as a

conditioning factor for the next which in turn is the conditioning factor for the following factor until the final stage, the the twelfth concept, of birth, which and

recommences

process

existence

becoming and the whole twelve steps.6

This formula can also be viewed in reverse order to indicate how the removal or cessation of one factor leads to the predominant influence of another factor, and down the line until the first conditioning factor ignorance is removed completely thus eliminating the proliferation and building of factors. Once this is achieved an individual can be said to be enlightened because he is no longer haunted by the specter of ignorance as he has defeated the three poisons and understood the arising and ceasing of phenomenon.4,6
Applied Buddhism: Application of Emptiness in Modern Science Page 32

The traditional interpretation of this formula states that this is what causes the arising or rebirth and death and requires at least three lifetimes. Dependent Origination can be The

viewed

microcosmically and be applied just to this lifetime to describe the arising and ceasing of thoughts and the perceptual process, thereby indicating the correct way to apprehend an object if

enlightenment is sought.4,6

Applied Buddhism: Application of Emptiness in Modern Science Page 33

Emptiness Origination Dependent

in

Relation

with

Dependent

Origination of all

demonstrates phenomenons,

the their

interconnectedness

impermanence, their lack of an intrinsic self, and factors of conditioning. Likewise, emptiness for

Ngrjuna is equivalent to Dependent Origination as stated by Candrakrti, The meaning of the expression Dependent Origination is the same as emptiness, but it entails a further emphasis on the lack of intrinsic nature of dhammas and states that all dhammas are conceptual constructs. To the Abhidhamma, dhammas are the smallest

analyzable unit of existence, but for Ngrjuna, even these dhammas are conceptual constructs, and understanding this is having proper wisdom (praja): the understanding of emptiness. 2,4,6

Applied Buddhism: Application of Emptiness in Modern Science Page 34

Dependent Origination is the main ontological principle in early Buddhism and Abhidhamma

Buddhism, but in Nagrajunas system emptiness becomes the term to represent this chief

ontological principle.

He writes, It is Dependent Dependent

Origination that we call emptiness.

arising and emptiness describe how reality comes to be; as such, it is ultimate truth and an ontological truth. This emphasis of emptiness as an ultimate

truth is a later development unique to Ngrjuna and later Buddhist thought. Ngrjuna emphasizes the lack of intrinsic existence in the conventional level of reality. This lack must be apprehended by understanding the ultimate truth of emptiness. 2,4,6

These two levels of reality mutually imply each other. Emptiness becomes dhammatta, the true A commentator to Ngrjuna

nature of things.

describes emptiness as, non conditioned by others,

Applied Buddhism: Application of Emptiness in Modern Science Page 35

quiescent, accessible to saints only by direct intuition, beyond all verbal differentiations, still, it is nothing more than the mere absence of inherently or intrinsically real existence. As a principle

nyat states that everything that one encounters in life is empty of a permanent soul or inherent nature and is inter-related, never self-sufficient, or independent; reality.2,4,6 thus nothing has independent

Although there are different ways to explain the theory of emptiness, all are based on the theory of Dependent Origination. Ngrjuna provides an

insightful formulation of nyat as the mark of all phenomena, as a natural consequence of

Dependent Origination and an elaboration upon dependent arising. A further elaboration upon the concept of

Dependent Origination is that

emptiness is not itself a true doctrine or view, but is

Applied Buddhism: Application of Emptiness in Modern Science Page 36

a therapeutic device. Ngrjuna had explained this as the antidote to all viewpoints (i).2,4,6

Applied Buddhism: Application of Emptiness in Modern Science Page 37

Conclusion Emptiness is a key concept in Buddhist philosophy, or more precisely, in the ontology of Mahyna Buddhism. The phrase "form is emptiness;

emptiness is form" is perhaps the most celebrated paradox associated with Buddhist philosophy. It is the supreme mantra. The expression originates from the Prajna Paramita Hridaya Sutra, commonly known as the Heart Sutra, which contains the philosophical essence of about six hundred scrolls making up the Maha Prajna Paramita. The Heart Sutra is the shortest text in this collection. It belongs to the oldest Mahyna texts and

presumably originated in India around the time of Jesus Christ.2,4,5,6

Ngrjunas unique version of emptiness is a direct result of the eight-fold method of negation. It is interpreted as non-arising, non-ceasing, non-

Applied Buddhism: Application of Emptiness in Modern Science Page 38

permanence, non-annihilation, non-identity, nondifference, non-coming, and non-exiting. Through the eight-fold negation, all the concepts by which we normally apprehend the world are placed in the negative form. In this way, one is supposed to realize correct understanding of emptiness. By

understanding the emptiness of these concepts by which we conceptually construct and apprehend the world and even the Dhamma, the teaching of the Buddha, one can understand the emptiness of emptiness (unyatunyat). This is an innovation in Buddhist thought attributed to Ngrjuna. 2,3,4,6

Applied Buddhism: Application of Emptiness in Modern Science Page 39

References

1. Bowker, J. 1997. nyat. The Concise Oxford Dictionary of World [Serial Religions. online]. UK: [Cited

Encyclopedia.com.

2009 April 28]; [2 screens]. Available from: URL: http://www.encyclopedia.com

2. Garfield, J.L. 1995. The Fundamental Wisdom of the Middle Way: Ngrjuna's (from

Mulamadhyamakakarika,

translation

Tibetan) and commentary. New York: Oxford University Press.

3. Finkelstein, D.R., Wallace, B.A. ed. 2001. Emptiness and Relativity. Berkeley, CA:

University of California Press.

Applied Buddhism: Application of Emptiness in Modern Science Page 40

4. McCagney, N. 1997. Ngrjuna and the Philosophy of Openness. Lanham, MD:

Rowman & Littlefield Publishers: 135-218.

5. Knierim, T. 2009. Emptiness is Form [serial online]. [Cited 2009 October 20]; [4 screens]. Available from: URL:

http://www.thebigview.com/buddhism/emptin ess.html

6. Williams, P. 2009. Mahyna Buddhism: The Doctrinal Foundations, 2nd edition. UK:

Routledge: 69-82.

Applied Buddhism: Application of Emptiness in Modern Science Page 41

The Concept of Emptiness of Matter in Modern Science

Introduction Dependent Origination of all demonstrates phenomenons, the their

interconnectedness

impermanence, their lack of an intrinsic self, and factors of conditioning. Likewise, emptiness for

Ngrjuna is equivalent to Dependent Origination as stated by Candrakrti, The meaning of the expression Dependent Origination is the same as emptiness, but it entails a further emphasis on the lack of intrinsic nature of dhammas and states that all dhammas are conceptual constructs. 1

To the Abhidhamma, dhammas are the smallest analyzable unit of existence, but for Ngrjuna, even these dhammas are conceptual constructs,
Applied Buddhism: Application of Emptiness in Modern Science Page 42

and understanding this is having proper wisdom (praja): the understanding of emptiness.

Ngrjunas concept of emptiness can also be applied to the analysis of matter and explains why our very existence is based on emptiness. 1

The Emptiness of Atoms The ancient Greeks believed that matter is

composed of indivisible small elements with certain characteristics, such as the characteristics of earth, water, air, and fire. They called these elements atoms and they held that atoms were solid and fundamental. However, Ernest Rutherford later

demonstrated that atoms have an internal structure though an experimental verification. 2,3

Rutherford had discovered that atoms have a nucleus containing most of its mass and that
Applied Buddhism: Application of Emptiness in Modern Science Page 43

electrons

orbit

the

nucleus.2,3

Moreover,

he

established that the nucleus of an atom is only about one ten-thousandth of the diameter of the atom itself, which means that 99.99% of the atom's volume consists of empty space. This is the first manifestation of emptiness at the subtle level of matter.2,3

Soon after Rutherford's discovery, physicists found that the nucleus of an atom likewise has an internal structure and that the protons and neutrons making up the nucleus are composed of even smaller particles, which they named quarks after a poem of James Joyce. Interestingly, quarks are hypothesized as geometrical points in space, which implies that atoms are essentially empty. This is the second manifestation of emptiness at the subtle level of matter.2,3

Applied Buddhism: Application of Emptiness in Modern Science Page 44

Emptiness and the Quantum The terms "quarks" and "points in space" still suggest imagined something as solid, since mass they can be Yet,

irreducible

particles.

quantum field theory does away even with this finer concept of solidity by explaining particles in the terms of field properties. Quantum electrodynamics (QED) has produced an amazingly successful theory of matter by combining quantum theory, classical field theory and relativity. No discrepancies

between the predictions of QED and experimental observation have been found till date. According to QED, subatomic particles are indistinguishable from fields, whereas fields are basically properties of space. In this view, a particle is a temporary local densification of a field, which is conditioned by the properties of the surrounding space. This implies that matter is not different from space. This is the
Applied Buddhism: Application of Emptiness in Modern Science Page 45

third manifestation of emptiness at the subtle level of matter.2,3,4

Applied Buddhism: Application of Emptiness in Modern Science Page 46

Emptiness Physics

and

Interrelations

of

Quantum

An important class of phenomena in the subatomic world is defined by the various interactions between particles. Although interactions can be described clearly in mathematical terms, there is no clear distinction between the notions of phenomena, particles and interactions. For example, there are interactions between free electrons by means of photons that result in an observed repelling force. There are also interactions between the quarks of a nucleon by means of mesons, interactions between the neighboring neutrons or protons, interactions between nucleus and electrons and interactions between the atoms of molecules. The phenomena themselves involving the nucleon, the nucleus, the atom and the molecule are sufficiently described by these interactions.2,3,4,5

Applied Buddhism: Application of Emptiness in Modern Science Page 47

Study of the respective equations suggests that interactions and these phenomena are

interchangeable terms. However, the interrelations of quantum physics do not describe actual

existence. Instead they predict the potential for existence. A manifest particle, such as an electron, cannot be described in terms of classical

mechanics. It exists as a multitude of superposed "scenarios" in which one or another manifests only when it is observed upon measurement. Therefore, matter does not inherently exist. It exists only as interrelations of "empty" phenomena whose

properties are determined by observation. This is the fourth manifestation of emptiness at the subtle level of matter.2,3,4,5

Applied Buddhism: Application of Emptiness in Modern Science Page 48

Conclusion Findings from the Buddhist analysis of matter goes hand in hand with our modern scientific

understanding of matter. Quantum physics has recently proved that the major part of matter actually consists of empty space. Whenever we analyze matter, most of the time we come across emptiness, while the solid part of matter is hard to recognize. On one side all the atoms are empty at micro level, on the other side at macro level; most part of the space is also empty.2,3

Albert Einstein, the pioneer for Quantum Mechanics, and many modern scientists were very much influenced by the Buddhist doctrines related to the concepts of absence of any Creator God, absence of any soul or self (anatta), Dependent Origination (paticcasamuppada), impermanence (anicca) and

Applied Buddhism: Application of Emptiness in Modern Science Page 49

the emphasis on practicing compassion with moraldriven, volitional activities (kamma).4,5 Einstein had also predicted that the religion of the future will be a cosmic religion and

enthusiastically stated that if there religion that would cope with

is any modern

scientific needs, it would be Buddhism. 4 In his opinion, Buddhism has the characteristics of what would be expected in a cosmic religion for the future. Buddhism transcends a personal God and avoids dogma and theology. Buddhism covers both the natural and spiritual domains of human

existence. Buddhism is also based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity. 4

Applied Buddhism: Application of Emptiness in Modern Science Page 50

References 1. Williams, P. 2009. Mahyna Buddhism: The Doctrinal Foundations, 2nd edition. UK:

Routledge: 69-82.

2. Knierim, T. 2009. Emptiness is Form [serial online]. [Cited 2009 October 20]; [4 screens]. Available from: URL:

http://www.thebigview.com/buddhism/emptin ess.html

3. Finkelstein, D.R., Wallace, B.A. ed. 2001. Emptiness and Relativity. Berkeley, CA:

University of California Press.

4. Dukas, H., Hoffman B., ed. 1954. Albert Einstein: The Human Side. Princeton, NJ: Princeton University Press.

Applied Buddhism: Application of Emptiness in Modern Science Page 51

5. Jammer, M. 1999. Einstein and religion: physics and theology. Princeton, NJ: Princeton University Press.

Applied Buddhism: Application of Emptiness in Modern Science Page 52