If you look out the window, see the world, and deem it real, you would be very wrong.
It is because the world is just not what everyone thinks it is.
A) What Exists:” Humanity’s Struggle to Understand
The question, What Exists?, is asked on the online series Closer To Truth with the remarks, “Lots of things exist. But what’s truly fundamental? The challenge is to discern the minimum number of basic categories that explain the entirety of existence.”
“What Exists?” reflects the fact that humanity lacks an understanding of the world they live in. In fact, humanity’s quest to understand the world started with pre-Socratic Greek philosophers.
One of these pre-Socratic Greek philosophers was Thales of Miletus, one of ancient Greece’s seven sages and one of its founding figures who accurately predicted the solar eclipse in 585 BC. According to Bryan Magee, author of The Story of Philosophy, “The question that most obsessed Thales was “What is the world made of? It seemed to him that it must ultimately be made from a single element.” While he wrongly assumed it to be water, Magee suggests that his insight was “amazing” “because the physics that leads up to it had not yet been done.”
Pythagoras of Samos, a polymath well-known for his eponymous Theorem, was another pre-Socratic ancient Greek philosopher who, according to Bryan Magee, “was the first person to have the idea that all the workings of the material universe are expressible in terms of mathematics.”
Isaac Newton was the first scientist to propose that solid particles existed. However, he never actually investigated their existence. According to author Fritjof Capra of The Tao of Physics, Newton wrote the following in his Opticks, “It seems probable to me that God in the beginning formed matter in solid, massy, hard, impenetrable, movable particles, of such sizes and figures, and with such other properties, and in such proportion to space, as most conduced to the end for which he formed them; and that these primitive particles being solids, are incomparably harder than any porous bodies compounded of them; even so very hard, as never to wear or break in pieces; no ordinary power being able to divide what God himself made one in the first creation.” The author added, “In the Newtonian view, God had created, in the beginning, the material particles, the forces between them, and the fundamental laws of motion.”
However, with the advent of quantum field theory in quantum mechanics, “there are no particles in the world,” said Dr. David Tong firmly in his video lecture.
In this video, How is the Cosmos Constructed, 2004 Nobel Laureate Dr. Frank Wilczek added more details, “The most basic objects out of which to construct the universe are not particles but objects we call quantum fields. We think of them as space-filling ethers that create and destroy the objects, the particles. …….. We see particles as epiphenomena. They are kind of ripples on the deep structure.“
While Dr. Wilczek did not elaborate on the “deep structure,” we know the ripples are the ripples of the quantum fields he mentioned. By calling particles epiphenomena, it is clear that quantum mechanics consider particles as secondary phenomena derived from the quantum field. Particles have become secondary phenomena because their existence is conditionally dependent on the primary phenomenon, which is the quantum field. Particles cannot exist without the primary phenomenon.
To understand what a quantum field is, one must first understand the concept of quantum. Quantum “is a discrete quantity of energy proportional in magnitude to the frequency of the radiation it represents.” In other words, a quantum field is a field of energy with discrete values.
So, what is energy?
According to this article, energy, “in physics,” is a “quantitative property that is transferred to a body or a physical system, recognizable in the performance of work and in the form of heat and light.”
In other words, energy is a man-made investigative tool scientists defined to help them study specific physical system properties. However, it does not exist in nature. Indeed, in the scientific universe, where everything is energy, everything exists as mathematical expressions. While mathematical expressions satisfy Pythagoras’ insight, they do not inform “What Exists?” in nature.
In this discussion on “What Exists,” four scientists were interviewed. Among the four scientists, there were four different views, ranging from a quantum physicist who believes that “the universe is a quantum mechanical wave function,” to one believing that consciousness has equal standing with physics, to one who thinks that reality is limited to what is only known to science, to a quantum physicist who believes in God. The group does not have a unanimous opinion on “What Exist?”
Unable to find an answer in physics, scientists start to wonder about consciousness and ask questions such as, “Is Consciousness Ultimate Reality?” “Is Consciousness Fundamental?“, “Does Consciousness Cause the Cosmos?“, etc. Again, as with “What Exists?” physically, physicists do not have answers for these questions on consciousness either. However, a willingness to inquire whether consciousness is fundamental is a giant step forward for humanity’s quest to understand the nature of reality.
Indeed, Buddha answered, “What Exists?” 2600+ years ago while meditating under the Bodhi Tree until his enlightenment.
B) “What Exist:” Buddha Answers
In Buddha’s cosmos, mentality is the only perduring reality. Furthermore, mentality has two different states: quiescent and fluctuating. These two states of quiescent and fluctuating mentality explain the entirety of existence in the cosmos.
It really cannot be any simpler.
With mentality as the only reality in the cosmos, Buddha realized Thales’ insight that everything can be made from one element, although he might not have thought it is not physical.
C) Epistemology: The Uniqueness of Buddhism
So, the question is, why can Buddha understand “What Exists?” while other disciplines, such as science, even with the advent of Einstein’s Theories of Relativity and quantum mechanics, cannot? To understand that, one must first understand what makes Buddhism unique. This website proposes “To Understand Buddhism, First Understand Epistemology” because Buddhism’s uniqueness comes from Buddha’s unique teachings on epistemology.
Also known as the Theory of Knowledge, epistemology “is the branch of philosophy that examines the nature, origin, and limits of knowledge.”
n Buddha’s world, there are two realities: the visible and the invisible. The visible reality is the phenomenal world humans experience, while the invisible reality is the mental world underlying the visible world. Therefore, Buddha teaches two means of knowledge to understand both realities: inference and direct perception. While inference is how humans understand the visible world, the uniqueness of Buddhist epistemology is that Buddha expands the scope of epistemology by adding direct perception to understand the invisible world of mentality.
i) Inference
To understand the meaning of inference, we seek help from a discussion on How Do We Know What We Know by Dr. Menachan Fisch, “an Israeli philosopher and the Joseph and Ceil Mazer Professor Emeritus of History and Philosophy of Science, and co-director of the Frankfurt-Tel Aviv Center for the Study of Religious and Interreligious Dynamics at Tel Aviv University.”
Before discussing inference, Dr. Fisch began his talk by saying that sensing is how humans interact with the world. In other words, human interaction with the world starts with what our eyes see, ears hear, nose smell, tongue smell, and body parts touch. Furthermore, as Dr. Fish describes, sensing is a process consisting of several steps, beginning with the contents of the world impacting the human senses and continuing until it is “seen” as “the world we experience.” Or, as Buddha describes, “the world we experience” is a “mere projection of consciousness.” In between is a step Dr. Fisch describes as conceptualization in the mind “in ways we do not govern.” Conceptualization in the mind “in ways we do not govern” means that the contents of the world impacting human senses are distorted in the mind without anyone knowing or control.
In other words, humans have no idea that what they see, hear, smell, taste, and touch is distorted without their knowledge or control. The world they experience has nothing to do with the invisible contents that impact their senses. Instead, conceptualization distorts the invisible contents impacting human senses, and the conscious mind then projects the already-conceptualized contents to be manifested as the visible world humans experience. In other words, the world humans experience is illusional.
In the Diamond Sutra, Buddha teaches about the illusional nature of the phenomenal universe:
“All conditioned phenomena are like the illusions of dreams and shadows of bubbles (Chinese=一切有為法; 如夢幻泡影),
like dew and lightning, this is how to have insight into all conditioned phenomena (Chinese=如露亦如電, 應作如是觀.”)
To know the illusional word, humans created a vocabulary of words. However, words are inferentially connected. That is the meaning of inference, the first of two means of knowledge Buddha teaches.
In the words of Dr. Fisch, words are inferentially connected because, for example, “if this point is north of that, then that point is south of that. That is about the meaning of the words. This isn’t an empirical fact. This is about how these concepts relate to each other. The limits of what we can know, the limits of our world, are the limits of our language!”
Dr. Rober Kuhn, the host of Closer to Truth, understood the significance of what Dr. Fisch said he questioned, “What prevents you from cascading into skepticism where we can’t know anything? Everything is related to something else. I have no foundation between what I believe and what the world really is. So, how do I know anything?”
However, what inference cannot inform, direct perception, Buddha’s second means of knowledge, can. While inference informs how “concepts relate to each other,” direct perception informs “how the world really is” because they help understand what Dr. Fisch calls “empirical fact.”
ii) Direct Perception
To help understand direct perception, we quote from Dr. Max Planck, a 1918 Nobel Prize Laureate in Physics and the originator of quantum theory. He came to the following conclusions after a lifetime of investigating quantum mechanics.
- “I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.”
- “Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are a part of the mystery that we are trying to solve.”
Dr. Planck was right on both counts. Not only is consciousness fundamental in Buddha’s universe, but in Buddha’s universe where there is Nothing but Mentality, humans are part of the mental mystery humanity has been trying to solve since pre-Socratic Greece.
Indeed, allowing one to become part of the mysterious mental world is what direct perception does. Direct perception is done through Samathavipasyana (Chinese=止觀), a meditative technique that requires the meditator to calm his mind down until quiescent. The significance of a quiescent mind is that Buddha defines enlightenment as a “no thought” mentality. So, when a person practices Samathavipasyana until his mind is so calm as to be quiescent and without thought, the person becomes enlightened, as Buddha defines.
The significance of a “no thought” mentality is that it prevents the conceptualization of the contents that impact the human senses because conceptualization requires an active mind. Without conceptualization, the contents impacting human senses are not distorted. When not distorted, the integrity of the contents impacting human senses is preserved. When the integrity of the contents is maintained, the “empirical facts” of nature remain intact. In that way, what the enlightened person senses informs him about “what the world really is,” or nature as nature is.
Enlightenment is important in several ways.
1) Confirmation of the illusional nature of the world humans experience.
When the mind is quiescent, all human sensing stops because seeing, hearing, smelling, tasting, and touching all require an active mind. When all sensing stops, conceptualization “in ways we do not govern” cannot occur. When conceptualization “in ways we do not govern” cannot happen, the world humans experience cannot be manifested because the projections of consciousness cannot occur. In other words, the universe should disappear upon enlightenment when the mind of the enlightened person is quiescent and without thought.
In the Verification Category, there are three examples of enlightenment: one from a contemporary American, Adyashanti, and two Buddhist monks from ancient China. They all witnessed the disappearance of the universe upon their enlightenment.
2) Confirmation that a person becomes a part of the world of mentality upon enlightenment.
As Adyashanti acknowledged, the universe disappeared upon his enlightenment. With the disappearance of the universe, he felt he was in a “void.” Indeed, with the “physical” universe gone, the “void” he was in was the “void” of Nothing but Mentality. However, Nothing but Mentality is not only about his mentality because, as defined in Samadhi, the “void” he was in represents a non-dualistic state of awareness between his awareness and Citta, the Ultimate Reality and the cosmic awareness permeating the cosmos. In other words, enlightenment is achieved by becoming a part of the world where there is Nothing but Mentality.
So, the difference between inference and direct perception is that while inference allows humanity to understand the illusional world they experience through inferentially connected word-based knowledge, direct perception allows Buddha to realize that there is Nothing but Mentaliy in nature as well as all the other “empirical facts.”
C) Buddhism and Science: Different Cosmos.
Given that science investigates the world using inference and Buddha’s understanding of nature comes from direct perception, it is understandable that their knowledge about the cosmos should differ.
The following image from NASA shows the scientific structure of our universe.
Original image- https://wmap.gsfc.nasa.gov/media/121236/121236_NewPieCharts720.png
According to NASA, the universe is a simple two-reality structure: a 95.4% “dark” realm and a 4.6% atomic realm. However, according to NASA, 95.4% of the universe is unknown because “Dark matter and dark energy are mysterious substances that affect and shape the cosmos, and scientists are still trying to figure them out.”
Even though the other slice is called the atomic slice, there is no scientific consensus on whether atomic particles exist in it. While some physicists think there are particles, the quantum field theory suggests that there are no particles, but only epiphenomena are present, as mentioned earlier. Most importantly, the obviously present but never seen consciousness is nowhere to be found in NASA’s cosmos.
Additionally, the NASA universe is full of unsolved questions, problems, and mysteries, some of which have been unsolvable for centuries, such as “Is Consciousness Ultimate Reality?” the “Cosmological Constant Problem,” “Mind-Body Problem,” “Central Mystery of Quantum Mechanics,” and “Why Is There Something Rather Than Nothing?”
The following is Buddha’s depiction of how the cosmos is structured.
In Buddha’s universe, while mentality is the only perduring reality, there are two states of mentality, one where mentality is inactive and one where mentality fluctuates. In Buddha’s cosmos, the two states of fluctuating mentality exist in separate realms.
1) The Quiescent Realm.
- The quiescent realm is uniquely Buddhist teaching because no one else teaches it.
- The quiescent realm is where Citta, the quiescent mentality, exists as Nothing but Mentality unconditionally and permanently as the Ultimate Reality.
- That anything exists unconditionally and permanently is unique because nothing in the NASA universe exists unconditionally and permanently.
- The quiescent realm is the Ultimate Reality because, without any fluctuation, the “realness” of Citta can never change. In Buddhism, for a reality to be the Ultimate, its “realness” must be permanent, which the “realness” of Citta is.
- The best way to understand the quiescent realm and Citta is by understanding philosopher Immanuel Kant’s known as Noumenon and the “thing-it-self.”
- Like Noumenon, the Ultimate Reality “exists independently of human sense.” Like the “thing-in-itself,” Citta “is the status object (mentality) as it is, independent of representation and observation.”
- Additionally, Buddha deems the Ultimate Reality enlightened and luminous. The Ultimate Reality is enlightened and luminous because Buddha defined enlightenment as the “thought of enlightenment is no thought since in its essential original nature thought is transparently luminous.” no thought.” Of course, a quiescent mentality is a “no thought” mentality.
- The Ultimate Reality corresponds to the realm of dark energy in the NASA universe because Buddha teaches that the expansion of the universe occurs in it, which, according to science, happens in dark energy. There is no counterpart for dark matter in Buddha’s cosmos.
2) The Fluctuating Realm
- In contrast to the quiescent realm, the fluctuating realm exists conditionally and is impermanent.
- In contrast to the Ultimate Reality, Buddha deems the realm of fluctuating mentality defiled. Therefore, the fluctuating mentality can be known as unenlightened or non-luminosity. While unenlightenment mainly applies to the mental state of conscious beings, non-luminosity usually signifies the realm of fluctuating mentality spreading throughout the universe.
- Non-luminosity is equivalent to the quantum field in the atomic slice of the NASA universe.
- There are many reasons why the quantum field and non-luminosity are equivalent. An important one is quantization. Additionally, the quantum field and non-luminosity are both considered the “simplest thing” in the universe and the foundational blocks of their respective universes. They have corresponding teachings on their smallest epiphenomena, which are known as quarks in science and “neighbor-to-emptiness dust (Chineses=鄰虛塵)” in Buddhism.
Furthermore, the problems, mysteries, and questions mentioned earlier in the NASA universe do not exist in Buddha’s cosmos because they all vanish in nature. In Buddha’s two-reality setup of the cosmos, not only is What Exists solved, but also Consciousness Is Not The Ultimate Reality, there is no “Cosmological Constant Problem,” “The Mind-Body Problem” is resolved, “The Central Mystery of Quantum Mechanics” is explained, and “Why Is There Something Rather Than Nothing” is clarified.
3) Buddha
Buddha is part of the three-body structure because, as mentioned earlier, Buddha must be part of the world of mentality to understand a cosmos where there is Nothing but Mentality.
D) Everything that Exists Exists in the Mind.
1) The quiescent realm
As mentioned earlier, the quiescent realm is the enlightened realm. Therefore, it only exists in the mind of an enlightened person, such as Buddha, Adyashanti, and the two Buddhist monks in ancient China. Consequently, the only choice for the unenlightened people is to learn from them. Luckily, the unenlightened people can use some benchmarks to judge them.
- The vanishing of the universe upon enlightenment when the mind is quiescent: When the mind becomes quiescent, neither conceptualization nor projections of consciousness can occur because they require an active mind.
- Enlightenment should happen across time and space, given that the enlightened Citta is spread throughout the cosmos and at all times.
Indeed, the enlightenment experience of Adyashanti and the two Buddhist monks from ancient China all witnessed the vanishing of the universe upon their enlightenment.
Additionally, from the enlightenment of Buddha 2600+ years ago, to the enlightenment of the two Chinese monks in the seventh century, to the enlightenment experience of the contemporary Adyashanti, their enlightenments indeed indicate that enlightenment can occur across time and space.
2) The fluctuating realm
Everything in the fluctuating realm exists in the active mind because they are all conceptualized in the mind. That they exist only in the active mind can be verified by enlightened people who can affirm their illusional because everything in the universe vanishes when his mind becomes quiescent.
D) Buddhism and Science: Their Complementarity
While Buddhism and science are different, they are complementary because although they are mutually exclusive, inference and direct perception are complementary. Using inference and direct perception together would benefit humanity substantially by understanding both the phenomenal world and its underlying mental nature. In an environment where everything in science is energy, while everything in Buddhism is mentality, the complementarity of science and Buddhism means that energy and mentality are complementary. In other words, if mentality replaces energy, it can help explain Buddha’s mental teachings using mathematical mechanisms, on the one hand, and give consciousness to scientific teachings, on the other hand, without affecting the use of mathematical expressions in scientific equations.
It is especially significant when applied to the Quantum Field Theory. Among the eight different theories on the origin of the universe, Buddha would give the Quantum Field Theory his stamp of approval because it is equivalent to non-luminosity. While what fluctuates in the quantum field is quantum energy and what fluctuates in non-luminosity is consciousness, replacing energy with consciousness in the Quantum Field Theory should make it more beautiful than its current status as The Most Beautiful Theory in Physics. It allows the quantum field to build a universe where not only humans can have consciousness, but also consciousness in plants such as mimosas folding, unicellular organisms such as amoeba engulfing paramecia, and paramecia’s attempt to escape, minerals like memory in water, animals like lion’s emotional reunion with a human who raised him, etc., all of which are missing in the world of energy.
Einstein alone provides two crucial examples. For example, if mentality replaces energy in his famous formula, E=Mc2, the formula would help understand that the Mind and the Body are equal and why the Mind-Body Problem should not exist.
Einsteins’ second contribution is about Causality. Today, scientists acknowledge that “The special theory of relativity tells us that one person’s past may be another’s future. When time is relative, paradoxes threaten. Today, we peer deeper into Einstein’s theory to find that the immutable ordering of cause and effect emerges when we discover the causal geography of spacetime.” However, while one side of Einstein’s formula for the special theory of relativity is geometric, the other side suggests that the driving force of causality is energy-momentum. But if consciousness replaces energy in the formula, the driving force of Causality becomes mental-momentum, equivalent to the mental intention that Buddha teaches is the driver of Causality.
While it is without a doubt that science needs Buddhism to understand the full scope of the mental world, it is also true that Buddhism needs contemporary philosophical and scientific teachings to help understand Buddha’s teachings taught 2600+ years ago.
An example is Buddha’s teaching on the Five Aggregates or the five constituents of beings. The Five Aggregates are critically important in Buddhism because Buddha’s soteriological mission can only be accomplished with a proper understanding of the Five Aggregates. Dr. Fisch’s five sensing steps in his discussion on “How Do We Know What We Know” provided the mechanism for a correct understanding.
With the proper understanding of the Five Aggregates, not only is it possible to explain fully how Bodhisattva Avalokitesvara accomplished Buddha’s soteriological goal, but it becomes possible to explain correctly the Observer Effect, as well as solve the centuries-long unsolved questions in philosophy known as Why Is There Something Rather Than Nothing?
An example of science helping to understand Buddhism is linking epiphenomena with ripples in the quantum field, as provided by Dr. Frank Wilczek, a 2004 Nobel Laureate in Physics. By suggesting that “epiphenomena are ripples in the quantum field,” Dr. Wilczed links Buddha’s smallest epiphenomena, known as “neighbor-to-emptiness dust (Chinese=鄰虛塵),” to non-luminosity (Chinese=無明). Such an association is essential to understanding Buddha’s teaching, known as The Three Delicate Marks. The Three Delicate Marks are crucial for humans to understand. In this doctrine, Buddha teaches how unenlightenment, karma, Causality, the Observer Effect, delusion, existential suffering, etc., are all innate in humans because they come along with having consciousness.
E) Buddha’s Soteriological Goal
In the Lotus Sutra, Buddha stated his soteriological goal clearly as below:
“I vowed from the beginning. (Chinese=我本立誓愿）
To make all sentient beings my equal without a difference. （欲令一切眾, 如我等無異)
Now that I have fulfilled this vow that I made in the past. (如我昔所愿，今者已滿足)
Transform them so they all enter the path of Buddhahood.” (化一切眾生，皆令入佛道).”
Buddha’s soteriological aspiration for all conditioned beings to be enlightened like him is further supported in the Avantamsaka Sutra (Chinese=大方廣佛華嚴經,) “one of the most influential Mahāyāna sutras of East Asian Buddhism.”
“Surprise! Surprise! All the conditioned beings of this land, while possessing the wisdom of a Tathagata, are foolish and confused and have neither knowledge nor insight. I must teach them the proper path, turn them permanently away from their delusion and attachments, and realize from within the immense wisdom of a Tathagata, without any difference from a Buddha. (Chinese=奇哉奇哉,此處眾生,雲何具有如來智慧,愚癡迷惑,不知不覺,我當教以聖道, 令其永離妄想執著,自於身中,得見如來廣大智慧,與佛無異.)”
In other words, Buddha’s soteriological goal for all beings is to be like him and be enlightened as a Tathagata, the highest level of enlightenment, so they can permanently turn away from their delusions and attachments.
To understand why a Tathagata is special, one needs first to understand the definition of Buddha. According to The Princeton Dictionary of Buddhism, Buddha is “in Sanskrit and Pali;” awakened one” or “enlightened one; “… meaning to “awaken” or to “open up” (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of (unenlightenment) and opened his consciousness to encompass all objects of knowledge.”
So, becoming a Buddha requires “opening one’s consciousness to encompass all objects of knowledge.” While “opening one’s consciousness” allows direct perception, becoming a Buddha requires “encompassing all objects of knowledge.”
Objects of knowledge refer to all the information embedded in the mental construct of everything in the cosmos that can be directly perceived. However, only when one encompasses “all” objects of knowledge can one become a Buddha as defined.
Different amounts of “objects of knowledge” delineate various enlightenment levels. Encompassing “all” objects of knowledge means one has achieved the highest level of enlightenment, known as anuttara-samyak-sambodhi.
According to The Princeton Dictionary of Buddhism, anuttara-samyak-sambodhi (Chinese=阿搙多羅三藐三菩提) is “in Sanskrit, “unsurpassed (anuttara), complete (samyak), and perfect enlightenment (sambodhi).” When a Buddha achieves anuttara-samyak-sambodhi, one gains “immense wisdom” and becomes a Tathagata.
Our historical Buddha is a Tathagata, and his soteriological mission is to have all humans be enlightened like him so they can permanently turn away from their delusions and attachments.
G) Buddhism-A Unique Education
According to The Princeton Dictionary of Buddhism, Buddhism is the “closest equivalent” to the Sanskrit word Buddhadharma, meaning “the teachings of Buddha.”
Indeed, Buddhism is the teachings of Buddha. However, Buddhism is not to be compared with other disciplines, such as religion, philosophy, science, etc., because its teachings are based on perceiving empirical facts of nature directly to gain “all objects of knowledge” nature has to offer. Buddhism is unique because all other education uses inferentially connected word-based knowledge. Because Buddha’s knowledge about nature comes from a direct perception of nature, he never makes assumptions. Yet, because Buddha’s knowledge about nature comes from a direct perception of nature, his teaching on nature is uniquely the only self-sufficient, logically consistent, and personally verifiable education.
H) Buddha – A Truth-Telling Teacher
In Diamond Sutra, Buddha states that, like all the Tathagatas before him, he is “a Sayer of Truth, a Sayer of Veracity, a Sayer of Thusness, a Sayer without Deception or Contradictions (Chinese=如來是真語者, 實語者, 如語者, 不誑語者, 不異語者.”）In other words, if Buddha tells you there is Causality and reincarnation, you should believe him.
Whether interested in Buddhism, curious, or undecided, you are welcome to join this journey of a breakthrough understanding of Buddhism with the help of epistemology and science you may not have encountered before. Even if you are a seasoned Buddhist, you may find definitions of Buddha, enlightenment, or Buddhism that may be new to you.
If you are not scientific, please do not worry. The difference between fluctuating or not is about as profound as we need to go scientifically. Furthermore, Buddhist dictionaries will help clarify all Buddhist concepts.
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