Tag Archives: Philosophy

Buddhism, consciousness, Meditation, Metaphysics, Philosophy, Quantum Mechanics, Superposition

Illuminating the Grand Luminosity: Exploring Dzogchen,Mahamudra, Quantum Physics, and the Nature of Light

February 2, 2025 quantumpreceptor Leave a comment

Dzogchen and Mahamudra: Insights from Meditation Masters

Dzogchen and Mahamudra are profound meditation practices rooted in
Tibetan Buddhism offers insights into the nature of mind and reality.
Similarly, quantum physics, a branch of modern science, explores the
fundamental principles governing the universe. In this blog entry, we
delve into the intriguing parallels between these disciplines, drawing
upon quotes from meditation masters and physicists alike to illuminate
shared insights and perspectives, particularly focusing on the concept
of light. Can we shine some light on light itself?

In Dzogchen, practitioners seek to realize the grand luminosity of
primordial awareness, which is described as an unbounded expanse of
light beyond conceptual elaboration. The Dzogchen master Longchenpa
elucidates:

“In the unborn expanse, the nature of phenomena, there is neither
object nor subject, neither confusion nor enlightenment. The grand
luminosity of primordial awareness illuminates all, like the radiant
light of the sun.”

Mahamudra teachings similarly emphasize the nature of mind as light,
transcending dualistic concepts of darkness and illumination. As the
Mahamudra master Gampopa advises:

“When mind recognizes mind, the train of discursive and conceptual
thought comes to a halt, and the space-like nature of mind dawns. This
luminous clarity is the essence of Mahamudra.”

Also the 3rd Karmapa Rangjung Dorje wrote “Observing phenomena none is found, one sees mind. Looking at mind no mind is seen, it is empty in essence. Through looking at both, one’s clinging to duality naturally dissolves. May we realize minds nature, which is clear light.”

Quantum Physics: Insights from Physicists

Quantum physics offers insights into the nature of light as both a
particle and a wave, revealing its dual nature. Einstein’s famous
equation, E=mc^2, illustrates the equivalence of mass and energy,
highlighting the profound relationship between matter and light. In
the words of Einstein:

“Mass and energy are two sides of the same coin, interconnected by the
speed of light squared. In the realm of quantum physics, matter
dissolves into pure energy, and light emerges as the fundamental
essence of existence.” In our essence as material beings, we are light, inseparable from the particles that make up our bodies and the light that makes up our mind and consciousness.

Furthermore, quantum theory describes photons, the particles of light,
as carriers of electromagnetic force and information. The
wave-particle duality of light challenges our classical understanding
of reality, suggesting that light exists simultaneously as both a wave
and a particle.

Nikola Tesla is quoted as saying “I am part of a light, and it is the music. The Light fills my six senses: I see it, hear, feel, smell, touch and think. Thinking of it means my sixth sense. Particles of Light are written note. A bolt of lightning can be an entire sonata. A thousand balls of lightening is a concert.. For this concert I have created a Ball Lightning, which can be heard on the icy peaks of the Himalayas.”

In exploring the convergence of Dzogchen, Mahamudra, and quantum
physics, we uncover profound insights into the nature of light and
consciousness. Both contemplative traditions and scientific inquiry
point to the luminous nature of mind and the interconnectedness of all
phenomena. As we navigate the mysteries of existence, may we draw upon
the wisdom of meditation masters and physicists alike, illuminating
the path to deeper understanding and awakening in the radiant light of
the grand luminosity.

Once again I would revise Einstein’s famous equation to be C=E=mc^2

Buddhism, Meditation, Metaphysics, mind, Philosophy, Psychology

Hermetic Philosophy and the Great Seal Mahamudra, is there a Universal Wisdom?

December 26, 2024 quantumpreceptor Leave a comment

Hermetic philosophy and the Great Seal, Mahamudra, may originate from different traditions, but they converge on universal truths about the nature of reality and the path to self-realization. Both systems offer profound insights, not only into the cosmos but also into the mind as a mirror of the infinite. Each path offers a way to transcend illusions and recognise the deeper truths that connect all things everywhere.

Hermeticism, grounded in the ancient teachings of Hermes Trismegistus, asserts that the universe is a unified whole governed by immutable principles. The Emerald Tablet, one of Hermeticism’s foundational texts, proclaims:

“That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing.”

This principle of correspondence emphasizes the interconnectedness of all things. The inner world of the mind reflects the outer world of the cosmos, and understanding one allows access to the other. Hermeticism teaches that the transformation of the self is a key to unlocking universal truths, blending the mystical and the practical into a single path of self-discovery.

Mahamudra, a cornerstone of Vajrayana Buddhism, also delves into the nature of reality but approaches it through direct experience. Known as the “Great Seal,” Mahamudra reveals the inseparability of subject, object, and action, inviting practitioners to rest in the uncontrived awareness of the present moment. It teaches simplicity, pointing directly to the luminous, empty essence of mind. The seal it refers to symbolizes the inherent truth of reality, present in all beings, waiting to be recognized.

“Stop all physical activity: sit naturally at ease. Do not talk or speak: let sound be empty as an echo. Do not think about anything: look at experience beyond thought.”

Tilopa’s teachings echo the Hermetic focus on simplicity and direct experience. Just as Hermeticism calls for aligning with the natural order of the universe, Mahamudra invites practitioners to rest in the effortless awareness of the present moment, uncontrived and free from conceptual grasping.

Both traditions aim to transcend the illusions of duality. The Emerald Tablet declares:

“It ascends from the earth to the heaven, and again it descends to the earth, and receives the power of the superior and inferior things.”

This reflects Mahamudra’s recognition that samsara and nirvana are not separate realms but two aspects of the same reality. As the 3rd Karmapa Rangjung Dorje stated in his Aspiration Prayer of Mahamudra:

“Observing phenomena, none is found. One mind Looking at mind, no mind is seen, it is empty in essence. Through looking at both, one’s clinging to duality naturally dissolves. May we realize mind’s nature, which is clear light.”

These teachings align with Hermeticism’s view of the universe as a mental construct, where dualities like above and below, inner and outer, dissolve into the oneness of creation or pure light.

Perhaps most strikingly, both traditions guide practitioners toward liberation by turning inward Hermetic tools such as meditation, visualization, and alchemical transformation parallel Mahamudra’s focus on resting in the natural state of awareness. Both traditions emphasize simplicity, urging practitioners to move beyond complexity and directly experience the truth. Simplicity over dogma.

By bringing Hermetic philosophy and Mahamudra together, we find complementary paths to understanding the nature of reality. Hermeticism provides the structure of universal principles, while Mahamudra points to the direct experience of those principles through non-dual awareness.

Ultimately, both traditions lead to the same realization: the infinite is not something external to be sought—it is already within us. Whether approached through the mystical reflections of Hermeticism or the meditative clarity of Mahamudra, the journey unveils the truth of existence as boundless, interconnected, and ever-present. As Tilopa reminds us:

“What joy! Samsaric ways are senseless: they are seeds of suffering. Conventional ways are pointless. Focus on what is sound and true. Majestic outlook is beyond all fixation. Majestic practice is no distraction. Majestic behaviour is no action or effort. The fruition is there when you are free from hope and fear.”

Both the Emerald Tablet and the Tibetan Mahamudra Texts remind us that the Great Seal is not out there in the heavens or in some distant plane. It resides in the simple, open truth of the here and now. The challenge and invitation of both traditions is to awaken to this reality and embody it fully. The seal of the infinite is not outside us—it is, and always has been, within.

Buddhism, consciousness, Meditation, Metaphysics, mind, Philosophy, Psychology

Could Descartes speak his mind or did the Church threaten his existence? The Cartesian Conundrum

December 20, 2024 quantumpreceptor Leave a comment

Descartes, a pivotal figure in the history of Western philosophy, grappled with the complex relationship between the mind and the church during his lifetime. His radical ideas about the nature of existence and consciousness challenged traditional religious doctrine, raising questions about the compatibility of his philosophical inquiries with the orthodoxy of the Catholic Church.

René Descartes is best known for his famous statement, “Cogito, ergo sum” (I think, therefore I am), which epitomizes his method of radical doubt and the primacy of consciousness in philosophical inquiry. However, his exploration of the mind’s nature and its relationship to the body inevitably brought him into conflict with the religious authorities of his time.

Descartes’ philosophical views, particularly his dualistic theory of mind and body, posed a challenge to the prevailing Aristotelian-Thomistic worldview endorsed by the Catholic Church. According to Descartes, the mind (or soul) and the body are distinct substances, with the mind being non-material and immortal, while the body is material and mortal. This dualism stood in contrast to the Catholic doctrine of the unity of body and soul, which held that the two were inseparable and dependent on each other.

While Descartes did not directly challenge religious dogma in his philosophical works, his ideas had profound implications for theological beliefs about the nature of the soul, free will, and the afterlife. As a result, his works were subject to scrutiny and censorship by ecclesiastical authorities, who were wary of any doctrines that diverged from orthodox teachings.

Although Descartes faced criticism and condemnation from some religious quarters, particularly Jesuit theologians who viewed his philosophy as a threat to traditional Scholasticism, there is little evidence to suggest that his life was directly threatened by the church. Descartes was careful to navigate the political and religious landscapes of his time, and he often sought to reconcile his philosophical ideas with religious doctrine to avoid controversy.

Buddhism, like many other religious traditions, has also grappled with the complexities of translation of its texts throughout history. One notable example is the mistranslation of key Buddhist concepts in early encounters with Western scholars and missionaries. As Western scholars began to study Buddhist texts, they often struggled to accurately convey the nuanced meanings of terms such as “karma,” “nirvana,” and “emptiness.” This led to misunderstandings and misinterpretations that shaped early Western perceptions of Buddhism. The Buddha himself is credites with saying “don’t trust me because the Buddha said something, test it and try it out for yourself and see if it is true, #doubtit

Just as Descartes’ ideas challenged the orthodoxy of the Catholic Church, certain Buddhist teachings have posed challenges to traditional interpretations within the religion itself. For example, the concept of anatta, or “no-self,” challenges the notion of a permanent, inherent self, which is a central tenet in many other religious traditions. This concept has led to debates and interpretations within Buddhism about the nature of personal identity and consciousness, similar to the debates sparked by Descartes’ dualistic theory of mind and body. Overall, both Descartes’ philosophical inquiries and Buddhist teachings illustrate the ongoing dialogue between religion, philosophy, and cultural interpretation. All our ideas should be critiqued and improved on continuously. Isn’t this exactly what we should be doing more of?

In conclusion, while Descartes’ philosophical inquiries into the nature of the mind may have raised eyebrows within religious circles, there is no concrete evidence to suggest that he faced direct threats to his life from the church. However, his intellectual legacy continues to provoke debate and reflection on the boundaries between philosophy, science, and religious belief.

Buddhism, consciousness, Metaphysics, mind, Philosophy, Quantum Mechanics, Superposition

Hamlet and Quantum Metaphysics: A Deep Dive

December 13, 2024 quantumpreceptor 1 Comment

In Shakespeare’s “Hamlet,” the famous soliloquy “To be, or not to be: that is the question” delves into profound existential questions that resonates with the principles of Quantum Metaphysics. While it’s commonly interpreted as Hamlet contemplating suicide, a deeper analysis suggests he might be pondering the dissolution of his ego, akin to the concept of ego death.

To be, or not to be, that is the question: Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them?

Hamlet’s concern about the consequences of his actions extends beyond mere mortality. His apprehension about the afterlife and karma hints at a deeper understanding of existence and consciousness, reminiscent of Buddhist philosophy. It begs the question as to how one might end suffering.

In Buddhism, suicide is considered karmically detrimental as it cuts short a precious human life, potentially leading to rebirth in lower realms. Hamlet’s hesitation to end his life aligns with Buddhist principles that emphasize the value of human existence and the importance of non-harm towards oneself. “at the moment of death, your state of mind is of utmost importance. A calm and peaceful mind can lead to liberation, but a mind filled with anger, fear, or attachment can bind you to the cycles of suffering.” The Tibetan Book of the Dead.

Furthermore, Hamlet’s reference to the dream realm underscores a nuanced understanding of the transitional states between waking and dreaming, life and the afterlife. ‘To die, to sleep – to sleep – perchance to dream: ay, there’s the rub, for in that sleep of death what dreams may come when we have shuffled off this mortal coil, must give us pause.’ And not to forget, ‘A dream itself is but a shadow.’ shows that he recognises the depth and duality of his existence. This points directly at his pain and suffering coupled with the will to move past this difficulty.

Hamlets words parallel Smetham’s Tetralema, based on Nagarjuna’s negation of reality, which posits that existence is neither absolute nor non-existent, but a unity of opposites.

Drawing from Quantum Physics, the concept of electron/particle superposition wave or particle duality offers insights into the nature of existence. Just as an electron exists in a state of superposition, simultaneously being and not being in a state of pure energy, so too does our awareness encompass the unity of experience in the present moment. This “both-and” view of existence that quantum mechanics puts forth may have saved Hamlet’s life, if he had a physics professor. Nevertheless, the lesson is not lost on us, in our journey of understanding here we really have the chance move beyond ourselves and closer to our true nature of compassion and wisdom.

By synthesizing Shakespeare’s timeless literature with insights from Buddhist philosophy and Quantum Metaphysics, we gain a deeper appreciation of the interconnectedness of existence and consciousness, inviting contemplation on the nature of reality and the human experience.

Buddhism, consciousness, Meditation, Metaphysics, Philosophy, Quantum Mechanics

Exploring Consciousness and Black Holes

December 1, 2024 quantumpreceptor Leave a comment

Of course, flying into a black hole is a journey beyond the limits of physical survival and one we would never take. Your ship and body would be torn apart by tidal forces, a process called spaghettification. But what about consciousness? Can we spaghettificate our consciousness?

From a Vajrayana Buddhist perspective, consciousness transcends physical form. It is seen as a continuum, not bound by the body or material space or time. Because it is not made or composed of anything it cannot be reduced or taken apart. Entering a black hole might be akin to entering a bardo, or transitional state, where the mind could experience vast, non-ordinary perceptions as it confronts the ultimate dissolution of matter. Other bardo’s in the karma Kagyu tradition include awaking and dreaming, living and death, as well as the bardo of luminosity. Here the bardo of luminosity is the most interesting. The luminosity of our true nature. Our consciousness is is compared to light, note it is not light but like it, not nothing but no thing. Is this what is pushed out on the other side of the black hole, out the theorized white hole?

Modern physics, rooted in ideas dating back to John Michell in 1783, suggests black holes obliterate physical information at the singularity. Quantum theories like the holographic principle, however, propose that all information—possibly including consciousness—might persist on the black hole’s event horizon. Several well known lamas have compared their consciousness to a holographic experience. Maybe black holes are the universe’s recycling depot where everything is stored and somehow reconstructed in the singularity. Many theories even include so called Einstein Rosen bridges or wormholes. They exit at what might be a white hole somewhere else like the other side of the galaxy, the universe, or even in another realm.

In this view, your consciousness might experience a paradoxical duality: disintegration in the singularity yet preservation as a “hologram” on the edge of existence. Black holes, then, challenge the boundary between annihilation and continuity—much like the nature of consciousness itself. This would be sort of a “both and “ an ultimate transition to quantum enlightenment or even a journey to the singularity that might even be consciousness or enlightenment itself.

Buddhism, consciousness, Meditation, Metaphysics, mind, Philosophy, Psychology

Carl Jung’s Mahamudra

September 13, 2024 quantumpreceptor Leave a comment

Jung’s *Unus Mundus* and Vajrayana Mahamudra

Carl Jung, a pioneering figure in depth psychology, introduced the concept of *unus mundus*, or “one world,” as a fundamental idea that suggests the underlying unity of all existence and experience. On the other side of the spiritual spectrum, Vajrayana Buddhism presents the profound practice of *mahamudra*, which translates to the “great seal,” as a direct method to realize the ultimate nature of mind and our true potential. Despite their origins in vastly different cultural and philosophical traditions, Jung’s *unus mundus* and the concept of *mahamudra* in Vajrayana Buddhism share profound similarities in their exploration of the interconnectedness and unity of existence. This blog post delves into these two concepts, exploring how they converge and what they offer to the understanding of reality and our human expierence.

Carl Jung’s *Unus Mundus*: The Unified Reality

*Unus mundus* is a term Carl Jung adopted from alchemical traditions of old to describe a primordial, unified reality from which all dualities—such as mind and matter, consciousness and unconsciousness—emerge. According to Jung, this concept represents a foundational state of oneness where all distinctions of phenomenon dissolve, revealing deep interconnectedness.

Jung used the idea of *unus mundus* to explain synchronicity, those meaningful coincidences where inner psychological states and outer physical events align in a way that defies our rational explanation. He believed that these synchronicities provided glimpses into the underlying unity of existence, where the psyche and the physical world are not separate but are manifestations of the same underlying reality.

Jung’s *unus mundus* suggests that all phenomena, whether psychological or physical, arise from and return to this unified source. This idea challenges the conventional, dualistic worldview by proposing that the distinctions we perceive between different aspects of reality are illusory at best and that, at the deepest level, everything really everything is interconnected.

Vajrayana Mahamudra: The Ultimate Nature of Mind

In Vajrayana Buddhism, *mahamudra* represents the Buddha’s highest teachings and this practice, aiming to directly realize the ultimate nature of mind. The term “mahamudra” literally means “great seal,” signifying that everything—Subject, Object, and Action or our thoughts, emotions, and experiences—bears the “seal” of ultimate truth, which is emptiness or *shunyata*. This practice involves recognizing the mind’s true nature, which is empty of inherent existence yet full of blissful luminous clarity and deep awareness.

The practice of *mahamudra* is considered a direct path to enlightenment because it bypasses conceptual understanding, instead leading practitioners to a direct, experiential realization of the non-dual nature of reality. In *mahamudra*, all phenomena are seen as expressions of the mind’s intrinsic luminosity and emptiness, and practitioners learn to rest in the natural state of awareness, free from attachment and aversion to our incessant dualistic thinking.

The realization of *mahamudra* brings a profound understanding that the distinctions between subject and object, self and other, and our actions are mere illusions. This realization leads to a state of non-dual awareness, where one sees the interconnectedness of all phenomena and experiences the world as a seamless whole.

– Jung’s exploration of *unus mundus* suggests that reality is a unified whole where the psyche and the material world are not separate entities but are deeply interconnected. This idea resonates with the *mahamudra* view that all phenomena, including thoughts and emotions, are expressions of the same fundamental reality—emptiness and luminosity. Both concepts challenge the conventional understanding of reality as composed of separate, independent entities and instead propose a view of reality as an interconnected web of relationships. Carl Jung’s concept of *unus mundus* and the Vajrayana Buddhist practice of *mahamudra* both offer profound insights into the nature of reality and the human experience. While *unus mundus* provides a framework for understanding the interconnectedness of mind and matter, *mahamudra* offers a practical method for directly realizing the non-dual nature of mind and reality.

By comparing these two concepts, we see that both Jung and the Vajrayana tradition point toward a deeper, unified reality or mind that transcends ordinary, dualistic perceptions. Whether through the lens of Western psychology or Eastern spirituality, the journey to understanding this unity involves moving beyond conceptual thinking and experiencing reality directly as it is—a seamless, interconnected whole. In this sense, both *unus mundus* and *mahamudra* remind us that the distinctions we perceive in the world are, at their core, illusory, and that true wisdom lies in realizing the fundamental oneness of all phenomena.

Buddhism, consciousness, Meditation, Metaphysics, mind, Neuroscience, Philosophy

Lucid Dreaming and Quantum Consciousness: Bridging Scientific and Metaphysical Perspectives

August 2, 2024 quantumpreceptor 1 Comment

Have you ever had a nightmare and wished so bad that you could wake up, or how about you dream you are on the beach with your lover and everything is perfect and then you wake up, or have you ever wished you could control your dreams? Well, you likely said yes to all three of these questions. Would you be surprised to know that you can control or stay lucid in the dream state?

Humans often find themselves unaware that they’re dreaming. However, there are occasions when we experience a phenomenon known as lucid dreaming. During lucid dreaming, we become conscious within our dreams, recognizing the dream state while still asleep. What’s fascinating is that in these instances, we not only realize we’re dreaming but also gain control over our actions and the situations we find ourselves in within the dream world. This intriguing aspect of consciousness has attracted the attention of researchers seeking to understand its underlying mechanisms.

I’ve been practising Dream Yoga since I was a young child. I used to think that I just had a vivid imagination, but everything changed at a rave party when I had a conversation with a young man who opened my eyes to the possibility of enhancing my nightly dream experiences through practice. I learned that I was not alone with this experience and better yet that I could actually practice a few easy things and maybe even enhance the quality of my nightly adventures.

Here is my technique, take a few moments before you go to bed and in a relaxed way, stare at your hands and repeat several times “When I see my hands I will know that I am dreaming, when I see my hands I will know that I am dreaming” 5 or 6 times should do. Then say ” when I know that I am dreaming I can do anything, When I know that I am dreaming I can do anything” also about five or six times. Turn out the light and be ready for the cinema of your mind to begin. Remember that this is a practice, you need time to learn these new skills. Don’t give up try again in different ways and situations.

Many ask me what some of my common experiences are, well the biggest on is that I have never had a nightmare for many many years. If I don’t like the dream I just fly off somewhere else more beautiful. Maybe its not like flying, I sort of just been myself to another location. It seems to be quite common at least for me that the best time to dream is from 03:00 till your alarm wakes up and when you are really good at it you can dream between snoozes.

Tibetan yogis have been training in dream yoga (milam Tibetan)and clear light yoga (ösel Tibetan) for more than a thousand years. The idea is to transcend samsara by recognising the illusory nature of all appearances. The reasoning is that we sleep 33% of our lives why not use this time also to meditate. One could realise enlightenment in their dreams or because of the training realise the illusory nature of the waking world. Both states of existence or Bardos have similar qualities, and are not to be taken as real and independent.

These two practices were kept and transmitted by a famous yogi called Naropa, his 6 yogas are sometimes called the “Way of means” as opposed to the “way of devotion” in the Kagyu Tradition. To learn these practices one would normally have to already have a tremendous amount of devotion or be required to practice at least 4 or 5 Ngondros. and be in retreat for 3 years. Today this has changed many modern yogis or Buddhist lamas have broken the tradition and begun to teach modern yogis these techniques because if they do not the teachings will be lost.

Scientific studies have provided evidence supporting the existence of lucid dreaming as an objectively verifiable phenomenon. Researchers have utilized techniques such as polysomnography and functional magnetic resonance imaging (fMRI) to examine brain activity during lucid dreaming episodes. These studies have shown increased brain activity in regions associated with self-awareness and metacognition, such as the prefrontal cortex and parietal cortex, during lucid compared to non-lucid REM sleep.

Moreover, research has revealed considerable variability in the frequency of lucid dreaming among individuals. While some people experience lucid dreams infrequently or never, others report having them several times per week or even nightly. This variation has led researchers to explore potential differences in brain structure and function that may be associated with the frequency of lucid dreaming.

Recent studies have suggested a possible link between the frequency of lucid dreaming and specific brain regions, particularly the anterior prefrontal cortex (aPFC). The aPFC is known to be involved in metacognitive processes, such as self-reflection and monitoring internal states. Individuals with higher levels of metacognitive ability have been found to exhibit greater activation in the aPFC and show differences in gray matter volume in this region.

To further investigate this connection, researchers have conducted studies comparing brain structure and function in individuals who experience frequent lucid dreams with those who experience them less often. By controlling for variables such as dream recall frequency, these studies aim to determine whether differences in brain anatomy and connectivity are associated specifically with the frequency of lucid dreaming.

Some Quantum theorists have suggested that the phenomena observed in quantum physics, such as the non-locality of particles and the role of observation in determining outcomes, may have parallels with the subjective experience of consciousness and perception, including the phenomenon of lucid dreaming.

David Bohm: Bohm was a theoretical physicist who proposed an interpretation of quantum mechanics known as the “Bohmian interpretation” or “pilot-wave theory.” He suggested that quantum particles are guided by an underlying order or “implicate order,” which may have implications for consciousness and the mind.
1. Roger Penrose: Penrose is a mathematical physicist who, along with Stuart Hameroff, proposed the “orchestrated objective reduction” (Orch-OR) theory of consciousness. This theory posits that consciousness arises from quantum processes occurring within microtubules in neurons. While controversial, this theory suggests a connection between quantum physics and consciousness.
2. Henry Stapp: Stapp is a theoretical physicist who has written extensively on the relationship between quantum mechanics and the mind. He has proposed that conscious experience involves the collapse of the quantum wave function and that mental processes may influence the outcome of quantum events.
3. Evan Thompson: Thompson is a philosopher and cognitive scientist who has explored the relationship between consciousness and quantum physics from a philosophical perspective. In his book “Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy,” he discusses the parallels between the experience of lucid dreaming and certain aspects of quantum mechanics.

These theorists have approached the topic from various perspectives, from physics and neuroscience to philosophy and psychology. While their ideas remain speculative and controversial, they have sparked interesting discussions and debates about the nature of consciousness and its potential connections to the fundamental principles of quantum physics. This is an important development in the merging of scientific and metaphysical thought and theory. By including lucid dreaming in the discussion we bridge the gap between the waking and. sleeping bardos and worlds.

Sweet Dreams,

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind, Philosophy, Psychology

Descartes Fourth Embracing the Path of Enlightenment: A Buddhist Perspective on Certainty and Truth

June 21, 2024 quantumpreceptor Leave a comment

In our quest for truth and certainty, many philosophical traditions offer insights and guidance. While Descartes’ Fourth Meditation highlights the importance of God as the guarantor of truth, Buddhism takes a different approach, placing emphasis on the power of the mind and consciousness to unveil ultimate reality. Let’s explore this perspective through the lens of two key quotes from Descartes’ Fourth Meditation.

“For the more attentively I attend to God’s nature, the more evident it becomes that he cannot be a deceiver; and, accordingly, that everything which I clearly and distinctly perceive is of necessity true.”

While Descartes places trust in the existence of God as the foundation of truth, Buddhism directs attention inward, toward the nature of the mind and consciousness. In Buddhist philosophy, the mind is seen as the primary tool for uncovering truth and attaining enlightenment. Through practices such as mindfulness, meditation such as shine and laktong, and self-inquiry, individuals can cultivate clarity and insight into the nature of reality. Instead of relying on an external deity, Buddhists look within, recognizing the inherent wisdom and potential within their own consciousness.

“From this it follows that the certainty and truth of all knowledge depends uniquely on the knowledge of the true God, in so far as he is the sovereign and veracious author of all things.”

In contrast to Descartes’ reliance on God, Buddhism presents the concept of the Vajrayana truth state, which emphasizes clear or pure view and the full potential of enlightenment. In Vajrayana Buddhism, practitioners engage in transformative practices aimed at realizing the true nature of reality. Through methods such as visualization, mantra recitation, and energy channeling, individuals access deeper layers of consciousness and perception. This clear or pure view transcends conventional notions of truth, leading to a direct experience of mind and enlightenment—the ultimate state of awakening and liberation.

In conclusion, while Descartes’ Fourth Meditation offers insights into the quest for certainty and truth through the lens of God, Buddhism provides an alternative perspective centered on the power of the mind and consciousness. By embracing practices that cultivate clarity, insight, and realization of the Vajrayana truth state, individuals can journey toward enlightenment, unlocking their full potential and experiencing the profound depths of reality. Ultimately, the path of enlightenment beckons, inviting us to explore the boundless expanses of consciousness and truth within.

Buddhism, consciousness, Metaphysics, mind, Neuroscience, Philosophy, Psychology, Quantum Mechanics, Superposition

Quantum Woo or Enlightenment

May 6, 2024 quantumpreceptor Leave a comment

Isnt this all just Quantum Woo?

Quantum Woo is a thing, but is it so cut and dry as many pure traditional physisits would have you think? Many things in this world can be explained by an equation but perhaps not everything, is so simple?

Not everyone is adept enough to become a world class Quantum Physicist like Einstein, Heisenberg or Sheldon Cooper 😉 , however QM tries to explain the universe in which we all live in. Therefor to some extent we all have a say as it affects all of us. As we also know most branches of science are so specialized that no one has an overview that could be sufficient to cover all the bases, this is where Buddhism or the Science of mind can connect the dots that philosophers and psychologists are close to doing but physists either will not or are wooed away. I in no way think that every conspiracy theory can be explained or that we will all get rich if we follow some steps correctly at all, I simply think that there must be a middle way between the divide of the pure equations and the woo that seems to flood the internet theories that are better left alone due to their paranoia and victum psychology.

The mistake that science seems to make is that they are really good at explaining the objective world but have either forgotten or purposely left the mind or consciousness out of the equation. Logically speaking what good is an object like an atom or any object without a subject like you or me to use, have, or appreciate it in any way? The reverse is also true what good is a subject, a mind, without any thing such as an object to have or to use? One without the other is simply nonsense. This is the basis of the dualistic situation we find ourselves in.

E=mc2 Einstein’s famous equation can explain the subjective but what we really need is C=E=mc2, where C is consciousness and could be expressed as conscious energy. From his subjective position Einstein left himself out of the objective universe and I want to put us back in in a meaningful way. What’s the point of relativity if we leave all the relatives out? Afterall what was the surprising result of the famous double slit expirament? Why does it matter if a particle or wave is being observed or not? Very simply put our consciousness or awareness of a wave function causes the collapse of the wave front and the superposition of all the possibilities converge into one outcome before our very eyes.

Consciousness is fundamental nothing happens with out it, so to ask the age-old question, if a tree falls in the forest and nobody is there to hear is, does it make a sound?

C=E=mc2 is the sound it makes, because without the ears it’s just a vibration. Without an ear drum to receive the vibrations and translate them into sound, there can be no sound, only vibration expressing itself as a waveform of possibilities.

So one of my favorite sources of quantum woo is the famous physicist Erwin Schrödinger towards the end of his life he wrote several books. Had he written these books in the beginning of his career he likely wouldn’t have had one, he would have been written off as a quantum quack. Nevertheless he is still respected today so I’ll give the floor now to him.

“The reason why our sentient, percipient and thinking ego is met nowhere within our scientific world picture can easily be indicated in seven words: because it is itself that world picture.”

“Quantum mechanics is still in its infancy, but when it grows up it will enable us to understand phenomena in biology.”

These quotes highlight Schrödinger’s belief in the potential of quantum mechanics to shed light on biological phenomena or our existance as a whole, although they don’t specifically address consciousness they simply cannot be explained any other way.

Ps. Now if the tree falls in our dreams does it really fall?

If a tree falls in a forest – Wikipedia

https://en.wikipedia.org/wiki/Dream_argument

For the other side of this story check this out https://iai.tv/articles/quantum-mysticism-is-a-mistake-philip-moriarty-auid-2437

Buddhism, consciousness, Meditation, Metaphysics, mind, Quantum Mechanics, Superposition

Super Symmetry dualism and the four immeasurables

April 24, 2024 quantumpreceptor Leave a comment

The exploration of profound philosophical concepts spans across diverse traditions, from ancient spiritual practices to modern scientific theories. In this paper, we delve into the intriguing parallels between Vajrayana Buddhism’s Four Immeasurables and quantum theory’s concept of super symmetry dualism.

By examining these seemingly disparate frameworks, we aim to uncover common threads that illuminate the nature of reality and consciousness.

Vajrayana Buddhism and the Four Immeasurables:

Vajrayana Buddhism, a wisdom tradition, emphasizes the cultivation of compassion and wisdom as a path to enlightenment. Central to Vajrayana practice are the Four Immeasurables.

These are:

1. Loving-kindness (Metta): The wish for all beings to experience happiness and well-being.
2. Compassion (Karuna): The empathetic desire to alleviate the suffering of others.
3. Sympathetic joy (Mudita): Rejoicing in the happiness and success of others.
4. Equanimity (Upekkha): Maintaining a balanced and non-reactive mind in the face of both joy and suffering.

These Four Immeasurables form the foundation of Vajrayana ethical conduct and meditation practices, fostering the development of boundless love, compassion, joy, and equanimity towards all beings.

In quantum theory, super symmetry is a proposed fundamental symmetry between elementary particles and their corresponding superpartners. Super symmetry posits that for every known particle, there exists a superpartner particle with similar properties but differing by half a unit of spin. This symmetry suggests a deep underlying unity in the fabric of reality, transcending the apparent duality between matter and energy.

The concept of super symmetry dualism in quantum theory challenges conventional notions of materialism and underscores the interconnectedness of all phenomena at the quantum level. Just as Vajrayana Buddhism teaches the interdependence of all beings and phenomena, super symmetry dualism suggests a profound unity underlying the diversity of the universe.

When we account for their apparent differences in language and methodology, Vajrayana Buddhism’s Four Immeasurables and quantum theory’s super symmetry dualism share several intriguing parallels:

1. Unity and Interconnectedness: Both frameworks emphasize the fundamental unity and interconnectedness of all phenomena, transcending conventional distinctions between self and other, particle and wave.

2. Boundless Compassion: The cultivation of boundless love and compassion towards all beings in Vajrayana Buddhism resonates with the inclusive nature of super symmetry dualism, which acknowledges the inherent value and interconnectedness of all particles and fields.

3. Equanimity and Balance: Just as equanimity in Vajrayana Buddhism promotes a balanced and non-reactive mind, super symmetry dualism suggests a dynamic equilibrium underlying the fluctuations of the quantum world.

In exploring the parallels between Vajrayana Buddhism’s Four Immeasurables and quantum theory’s super symmetry dualism, we gain insight into the profound interconnectedness of consciousness and the cosmos. Both frameworks offer valuable perspectives on the nature of reality, challenging us to transcend dualistic thinking and cultivate compassion, wisdom, and equanimity in our lives. As we continue to probe the mysteries of existence, may these diverse paths of inquiry converge, illuminating the path to deeper understanding and harmony.

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind

The Nature of Mind in Descartes’ Are we God? His third Meditation

April 16, 2024 quantumpreceptor Leave a comment

In his Third Meditation, René Descartes delves into the nature of the mind and its relationship to existence. Descartes’ exploration revolves around the idea that because he, as a thinking being, can be certain of his thoughts, it confirms his existence as a thinking thing. This line of reasoning leads Descartes to assert the inseparable connection between the mind and the self, emphasizing the centrality of consciousness in defining one’s existence.

Through his reflections in the Third Meditation, Descartes puts forth a compelling argument that centers on the certainty of his own thoughts and existence. By contemplating the nature of doubt and the act of thinking, Descartes arrives at the firm conviction that his ability to doubt and think is the hallmark of his existence as a thinking being. This core realization forms the basis of Descartes’ famous dictum from his Discourse on Method, “I think, therefore I am,” underscoring the primacy of consciousness in establishing one’s being.

Building upon this foundational insight, Descartes extends his inquiry to consider the nature of the mind itself. He asks “But what then thinks am I? A thing which thinks. What is that? A thing which doubts, understands, affirms, denies, wills, refuses, and which also imagines and feels.” None of which has a corporeal source. Descartes suggests that the mind is distinct from the body and that its essence or source lies in the act of thinking. This separation of mind and body allows Descartes to affirm the existence of the mind as a thinking substance, independent of material or physical attributes. By emphasizing the mind’s capacity for thought as its defining characteristic, Descartes highlights the intrinsic connection between the mind and self-awareness.

Descartes’ exploration of the mind in the Third Meditation can be seen as a profound investigation into the nature of consciousness and self-knowledge. By focusing on the certainty of his own thoughts as the grounding of his existence, Descartes invites us to contemplate the inherent power of the mind to shape our understanding of reality and ourselves. Through the lens of Descartes’ meditation, the mind emerges as a locus of clarity and certainty, essential for navigating the complexities of existence and establishing the foundation of our identity.

In comparison to Vajrayana Buddhism, Descartes’ emphasis on the mind’s role in defining the self resonates with the Buddhist concept of self-realization and enlightenment. While Descartes’ framework is rooted in a rationalist tradition that emphasizes the power of reason and thought, Vajrayana Buddhism offers a complementary perspective that acknowledges the mind’s potential for transcendence and awakening. Furthermore, in Vajrayana Buddhism purposes that mind is not composite, this means that it not put together of any parts or subpart and therefore not dependant on anything else as its source. In fact, mind is seen as the source of all other things. Both Descartes’ meditation and Buddhist teachings underscore the transformative infinite capacity of the mind to illuminate the nature of existence and lead the individual towards a deeper understanding of self and reality.

In conclusion, Descartes’ Third Meditation presents a rich exploration of the mind and its significance in shaping our perceptions of reality and identity. By foregrounding the certainty of thought as the cornerstone of existence, Descartes invites us to reflect on the profound implications of consciousness in defining the nature of our being. Through Descartes’ meditative inquiry, we are prompted to reconsider the intrinsic connection between the mind and the self, recognizing the mind as a powerful instrument for self-discovery and self-realization.

Buddhism, consciousness, Meditation, Metaphysics, mind, Philosophy, Quantum Mechanics

Panpsychism C=E=mc2

April 11, 2024 quantumpreceptor 9 Comments

Let’s explore the Relationship Between Consciousness and Energy in Comparison to Vajrayana Buddhism

Panpsychism is a philosophical theory that posits that consciousness is a fundamental aspect of the universe, present in all forms of matter from the smallest particles to complex organisms. This theory challenges traditional notions of consciousness as solely a product of biological processes, suggesting instead that consciousness is inherent in the very fabric of reality. Today, we will explore the relationship between consciousness and energy in the context of panpsychism, specifically comparing it to the perspective of Vajrayana Buddhism, which also has profound insights into the nature of consciousness and reality.

In the equation, C=E=mc², C represents consciousness as a fundamental aspect of the universe. Panpsychism asserts that consciousness is not exclusive to sentient beings but is pervasive throughout the cosmos, imbuing all matter with some level of subjective experience. C=E aligns with the notion that consciousness is a form of energy that permeates the universe, similar to the energy described by the equation and its relationship to mass. By framing consciousness as a fundamental force akin to energy, panpsychism challenges us to reevaluate our understanding of the relationship between mind and matter.

Vajrayana Buddhism, a school of Tibetan Buddhism known for its esoteric teachings and advanced meditation practices, offers profound insights into the nature of consciousness. According to Vajrayana teachings, consciousness is not limited to individual beings but is interconnected with all phenomena in the universe. This view resonates with panpsychism’s premise that consciousness is ubiquitous and present in all aspects of reality. In Vajrayana Buddhism, consciousness is seen as the radiant clarity that underlies all experiences and perceptions, transcending individual identity and ego. This is supported by the mind only, Cittamatra, or non dual perspective. Mind only means that everything that happens, what we see, what we do and the universe all happen in mind.

Both panpsychism and Vajrayana Buddhism share a holistic understanding of consciousness as a pervasive force that transcends individual beings. While panpsychism articulates this idea in terms of consciousness as a fundamental property of matter, Vajrayana Buddhism approaches it from a metaphysical perspective, emphasizing the interconnectedness of consciousness with all phenomena. Both perspectives challenge dualistic views of mind and matter, pointing towards a more integrated understanding of reality that acknowledges the intrinsic relationship between consciousness and the universe.

Furthermore, the equation C=E=mc² serves as a metaphorical bridge between panpsychism and Vajrayana Buddhism, highlighting the interconnectedness of consciousness and energy. Just as energy can be converted into mass and vice versa, consciousness in panpsychism and Vajrayana Buddhism can be seen as a dynamic process that transforms and manifests in various forms. Here we are reminded that subject, object, and action are all on; whereas consciousness, energy and mass form the universe. By exploring the parallels between panpsychism and Vajrayana Buddhism through the lens of consciousness and energy, we gain a deeper appreciation for the profound implications of these theories on our perception of reality.

The comparison between panpsychism and Vajrayana Buddhism offers a rich tapestry of ideas that challenge conventional notions of consciousness and its relationship to the universe. By viewing consciousness as a fundamental aspect of reality, both perspectives invite us to reconsider our understanding of mind, matter, and the interconnectedness of all phenomena. Through the equation C=E=mc², we are prompted to reflect on the deep unity between consciousness and energy, bridging the gap between scientific inquiry and spiritual wisdom. In exploring the parallels between panpsychism and Vajrayana Buddhism, we are called to contemplate the profound implications of these perspectives on our perception of self, reality, and the nature of existence.

Buddhism, consciousness, Metaphysics, Philosophy

Who came first Heraclitus or the Buddha?

July 23, 2023 quantumpreceptor Leave a comment

Heraclitus was born in circa 500 BC in a city Called Ephesus, this is roughly the same time as the Historical Buddha Shakyamuni was born in Lumbini Nepal.

Both the Buddha and Heraclitus were influential figures in the history of philosophy, and while they emerged from very different cultural contexts and traditions, there are some interesting philosophical similarities between their teachings.

The Buddha’s concept of “Anicca” (impermanence) and Heraclitus’s famous quotes “Everything flows (Panta rhei) or nothing stands still” and “No man steps in the same river twice” reflect this shared perspective. I always love any comparison between mind and water. Here Heraclitus knows that by the virtue of the flow or flux of the water that impacts one small stone or grain of sand in the river, it has changed since the last time you stepped in it. In fact, one might say that we are this river and our constant state of experience changes our karma and energy that we continue moving forward with.

Both philosophers focused on the importance of wisdom and self-realisation. The Buddha’s teachings centred on attaining enlightenment or nirvana through understanding the nature of suffering and the self. Similarly, Heraclitus believed that wisdom was achieved through understanding the underlying unity and harmony of the cosmos. Since we are a part of the cosmos and so is our mind, it is not difficult to see how this congruency is easily understood in a symmetrical and complimentary way.

The significance of the mind and its role in shaping perception and understanding is also an area of agreement. The Buddha’s teachings on mindfulness and meditation and Heraclitus’s belief in the logos (universal reason) point to this shared emphasis.

Non-Attachment was also emphasised by the Buddha and Heraclitus to achieve a state of inner peace and harmony. The Buddha taught about detachment from desires and cravings, while Heraclitus believed in finding unity with the universal flow by not clinging to specific outcomes. Heraclitus’ flow or flux theory is echoed in much of the Buddha Dharma.

In these ways both teachers reject materialism and suggest that an inward focus can lead to happiness and contentment in life. I find it wonderfully interesting how conscious mind and ideas can exist in more than one place at the same time. This really points to a co-emergence of awakening for people all over the world. Maybe these teachers and their ideas are not as separated as we might have thought. Are there more examples of this that are more recent or contemporary that you can think of? Drop a comment down below, I would love to hear from you.

Buddhism, consciousness, Meditation, mind, Philosophy, Psychology

Meditating with René Descartes Part 2

March 11, 2023 quantumpreceptor 1 Comment

Are we really who we think we are? What is the sum of all our thoughts? What is god? These are all wonderful questions that mankind has been asking since beginingless time. Both western and eastern philosophers have wrestled with them but in slightly different ways. I want to explore how close western philosophers like Descartes came to an understanding of Eastern Wisdom and the Buddha Dharma.

Descartes developed 6 meditations in which he doubts and removes all that he cannot prove to exist. He then gradually builds up a new existence that became a good part of how we in the west look at ourselves. In his second Meditation found in AT 24 he explores the question does god exist and what is my relationship to him? “Is there not a god, or whatever I may call him, who puts me into the thoughts I am now having? But why do I think this, since I myself may perhaps be the author of my thoughts”. Descartes is exploring the connection between his consciousness and that of god’s. From where do my thoughts arise, he asks?

In his previous work, Discourse on Method, we find his most famous quote “Cogito ergo sum” or “I think therefore I am” we can assume that Descartes from these two quotes confirms his existence or his ego as fact based on himself as being conscious or at least the source of his own and unique thoughts.

However the Lichtenberg Point put forward by Georg Lichtenberg takes Descartes’ thinking further by supposing that Descartes “I think” could really be interpreted as “It’s thinking” This puts some distance to the supposed source of thought, I like this argument but I would take it one step further and say “There is Thinking”. Why does this matter? Well, the Buddha Dharma shows us that subject, object, and action are really one. So the thinker, the thought that is thought, and the act of thinking are really inseparable, all are one.

Descartes later writes as further proof of his existence that he could be deceived by an external power. “But I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no bodies. Does it now follow that I too do not exist? No: if I convinced myself of something then I certainly existed. But there is a deceiver of supreme power and cunning who is deliberately and constantly deceiving me. In that case I too undoubtedly exist, if he is deceiving me; and let him deceive me as much as he can, he will never bring it about that I am nothing so long as I think that I am something. So after considering everything very thoroughly, I must finally conclude that this proposition, I am, I exist is necessarily true whenever it is put forward by me or conceived by me.” So Descartes exists because he thinks and even if some doubt comes from outside that he does not exist, from a supreme power, he also must exist because he is being deceived.

Thinking? At least I have discovered it – thought; this alone is inseparable from me. I am I exist that is certain. But for how long? For as long as I am thinking. For it could be that were I totally to cease from thinking, I should totally cease to exist. At present, I am not admitting anything except what is necessarily true. I am, then in the strict sense only a thing that thinks; that is, I am a mind, or intelligence, or intellect, or reason – words whose meaning I have been ignorant of until now. But for all that I am a thing which is real and which truly exists. But what kind of a thing? As I have just said – a thinking thing.” What I find important here is the inseparability of thinking and the thinker. In essence, Descartes’ mind and thoughts are one.

This reminds me of the great Indian Mahasiddha Saraha, who said “if you think everything exists you are as stupid as a cow, and if you think everything does not exist you are even stupider”. This points once again to the inseparability of subject, object, and action.

In closing, I find Descartes’ of the inseparability of thinking and thinker to be quite close to the Buddha Dharma. However, the deception of ignorance that may be the supreme power used to deceive Descartes was that the thoughts themselves are separate from the thinker and the act of thinking.

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind, Philosophy, Psychology

Nothingness and Nihilism, Meditating with Descartes Part 1

February 18, 2023 quantumpreceptor Leave a comment

Descartes is undoubtedly one of the most influential philosophers of our time. He formed our concepts in the west about mind and our existence, although heavily influenced by the catholic church his ideas and theories are here to stay in one form or another. This discussion I intend to start is to discover what similarities can be found between Descartes’ western and christian theories and those of the Buddha Dharma one of the more influential wisdom traditions of the east. As I am here to learn I welcome as always welcome you to reach out and share your thoughts with the community here.

Descartes six meditations are truly a wonderful thought experiment in which he disassembles the foundation of all he believes to exist and then slowly builds them back up only as he in his mind can prove to himself their existence. I cannot understate how similar this process is to the Tibetan Guru Yoga that I practice almost daily. Where after focusing on the four basic thoughts and then taking refuge we dissolve the conditioned world and then slowly build it all back up again in a meaningful way.

Descartes rightfully understood that he held way too many ideas and concepts to doubt and move away from one at a time so he developed a way to deny the existence of large groups of concepts. This way instead of having to dismantle the wall one brick at a time he pulls away at the foundation and lets it all fall in on itself. He does this by doubting; if he can find a reason to believe that he might have been deceived or fooled in any way he removes everything he knows from his existence, even himself, his mind and god.

I think like most philosophers and physicists one must really come to a point where one seriously doubts or denies the existence of everything. We need to explore what the idea of nothing or nihilism might mean. Nihilism, the rejection of all religious and moral principles, in the belief that life is meaningless, but to an even greater degree that of existence as a whole. This is nothingness the absence or cessation of life or existence is at the centre of Descartes’ contemplation.

Over the years I have noticed in discussions with many people that a general conception about Buddhism is that we are nihilists. This misconception seems to be based on the idea that there is no right or wrong in Buddhism, only consequences or cause and effect. I would also add that when one mentions ego destruction it might seem like Buddhists want to kill themselves or something like this. The biggest misconceptions arise when we talk about emptiness, here almost every critic seem to think that Buddhists simply wish to end their existence in a pool of nothingness. These misconceptions could not be further from the truth the Buddha Dharma does not deny the existence of anything or anyone we simply say that things do not exist in the way in which it seems. The Buddha Dharma teaches us clearly that things truly exist but they do so in a way that is free of our concepts and ideas. This is the idea of emptiness, things are empty of the judgments we place on them when we decide or think that something is good or bad. Emptiness is not to be confused with nothingness. However, no thing, or no thingness, seems to be highly relevant in the discovery of our existence.

This is quite similar to the journey that Descartes begins here in his first meditation. Let’s meet soon for our next discussion in Rene Descartes’ second meditation.

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind, Psychology

The Science of Being Nice.

January 19, 2023 quantumpreceptor Leave a comment

Well there you have it it’s finally been proven that it’s good to be kind to others. Not that we really doubted it 😉

“What studies have shown is that when we are either thinking about kind acts or witnessing kind acts or engaging in acts of kindness to other people, there are several biochemical changes that happen in our brain,” says Dr. Bhawani Ballamudi, SSM Health child psychiatrist. “One of the most important things that happens is that it releases oxytocin, a neurotransmitter that’s been studied extensively for its role in promoting a sense of bonding.”

Source: https://www.ssmhealth.com/blogs/ssm-health-matters/november-2022/the-science-behind-kindness

Oxytocin is associated with empathy, trust, sexual activity, and relationship-building. It is sometimes referred to as the “love hormone,” because levels of oxytocin increase during hugging and orgasm. And all I have to do is be kind to get this natural high, so how do I do that?

“Physiologically, kindness can positively change your brain. Being kind boosts serotonin and dopamine, which are neurotransmitters in the brain that give you feelings of satisfaction and well-being, and cause the pleasure/reward centers in your brain to light up. Endorphins, which are your body’s natural pain killer, also can be released.”

source: https://www.mayoclinichealthsystem.org/hometown-health/speaking-of-health/the-art-of-kindness. Steve Siegle is a licensed professional counselor in Psychiatry & Psychology

The Buddha dharma details in the Six Paramitas how we can generate joy and love in our lives as we practice to be be Bhodisattvas on the way to enlightenment. The practice centers around generosity , meaningful behavior, patience, joyful effort, meditation, and wisdom. Read more about it here on Quantum Awareness.

Buddhism, consciousness, Meditation, Metaphysics, mind, Psychology, Quantum Mechanics, Superposition

Ego = 0

December 10, 2021 quantumpreceptor 4 Comments

Much to the chagrin of many Roman/Greko philosophers the idea of zero as a number was born in India. To quote Russel Peters, a Canadian comedian the concept was first used in the well-known technique of bargaining by an individual who wanted something but did not want to pay. There are stories and proof of zero concepts in several cultures, not just in Europe and Asia. Even the ancient South Americans seem to have some idea what zero is. There is, however, a Buddhist link expressed by my favorite philosopher Nagarjuna. Nagarjuna is famous for his groundbreaking treatises on sunyata Sanskrit for emptiness. What could be more empty than zero? Even in the cardinal script, the shape of the zero says “hey man there is nothing here look into the circle it’s empty.” One thing for certain even if the zero was not first conceptualized in India, Indians were with certainty the first people to take the concept out of the mathematical arena and into a philosophical debate. Philosophy and mathematics have always had an interesting coexistence. It is said that above the entrance to Plato’s Academy “let no one ignorant of Geometry enter” was inscribed.

The idea of emptiness is not an easy concept to understand in fact it is more often misunderstood that any other buddhist teaching. This is in part due to many translations of buddhist texts compiled by Christian scholars who had the intention of belittling and demonizing the Buddha Dharma therefore calling it Buddhism.

Nagarjuna’s premise is that things or objects in our world have no independent existence in and of themselves, this is emptiness.

The idea is that we as individuals project our own meaning, concepts, and ideas onto everything that we perceive. We label everything good or bad and so begins the constant samsaric battle of attachment and aversion. This step of labeling is a mistake of our egos as we see ourselves as separate from that object of perception. This separation or act of creating a border between that which we truly are and that which we perceive is the original mistake. Mind or our consciousness is compared to an eye. An eye cannot see itself it only sees outwards. This is why we must turn our mind’s eye inwards in the practice of meditation. Only then do we truly see that Ego = 0

Buddhism, consciousness, Meditation, Metaphysics, Neuroscience, Psychology

Flowing in the Stream of Consciousness

June 17, 2019 quantumpreceptor 9 Comments

There is an old saying that you can never enter the same stream twice. This seems kind of odd to the uninitiated especially if you swam in a river or stream often as a kid, so what do we mean here? We have two Buddhist terms that I would like to introduce and discuss here in relation to the steam. The first is impermanence this is understood that everything is in a constant state of change and the second is “dependent arising”. Impermanence is simple and covered in detail here, but dependent arising can be a bit complex. Let’s use the following example of a stream to discover the meaning in dependent arising. We have a stream flowing past us the fresh cool water is clean and clear. As the water flows by it erodes the banks of the stream in some places and deposits the eroded earth in others, it changes constantly. When our stream meets another stream and the two merge and flow on together, soon we have a river. Then at the end of the long river, we often have all the sand or earth carried by the river deposited in the delta where the main river once again divides into smaller streams as it slowly meets the ocean. Once the river has merged with the ocean a new process takes over as the water evaporates into the air becomes clouds and falls back to the earth as rain to be collected by the stream once again. This natural environmental cycle is dependent arising constant and ever-changing based on the impermanence of the surrounding conditions. One part of the process depends on the other and when seen as a whole there is no beginning or end to be found. Take one part out and nothing exists. No start or creation point is then necessary.

“At first practice is like a river rushing through a gorge. In the middle, it’s the river Ganges, smooth and flowing. In the end, it’s where all rivers meet, mother and child.” Tilopa Ganges Mahamudra.

It is here where we realise Dzogrim or that we are a drop of water in the whole ocean.

It is like this that we can understand our own existence here on earth one big cycle of ever-changing conditions and we can never be the same person twice like we can never enter the same stream or river twice. How do we compare to the river, certainly we are more complex? Here modern science would have to include our store consciousness, that is the sum of all the knowledge, thoughts, and actions we have ever encountered or our stream or consciousness. William James in “Principals of Psychology” used the phrase, stream of consciousness, to describe an unbroken flow of perceptions, thoughts, and feelings in the waking mind.

Buddhist theory calls our store consciousness “Alaya” this is the sum of all our experiences or our karma from all our lives since beginningless time. This Alaya is constantly mixing and interacting with our new life situation. Based on previous actions we decide the new course of action and we cycle through our existence without beginning or end just like the water in the stream. We are never the same person from each moment of mind to the next. The point here is clear we are the result of our actions and ideas, we should be more responsible.

This quote from the physicist Böhm sums it up quite nicely:

“I would say that in my scientific and philosophical work, my main concern has been with understanding the nature of reality in general and of consciousness in particular as a coherent whole, which is never static or complete but which is an unending process of movement and unfoldment….”

D. Bohm, _Wholeness and the Implicate Order_, p.ix

The coherent whole is his comparison for the cycle of dependent arising that is never static or complete. And the unending movement of the river unfolds slowly as new conditions arise in mind.

Modern neuroscientists cannot find the mechanism of how our vast knowledge or memory is stored and then recalled, there are theories but none that are generally agreed upon. There is evidence that certain areas of the brain are associated with certain types of memory but the mechanism is unknown and much of what we know is based on the theory from one man Henry Molaison who has his complete hippocampus removed. After the removal, Henry could not form new long term memories. While this part of the brain certainly plays an important role in memory there is no proof of the storage processes in the brain then the storage could be somewhere else. Just my thoughts but the hippocampus is rather small to store all those memories. Not to mention it’s removal prevented new memories from being formed. The memories formed prior to the operation were still there, showing that the hippocampus is not the storage location.

Alaya has no specific location it is said to be non-local, or more simply said, space is information, omnipresent or everywhere, like energy. It’s simple and beautiful think of it as a cosmic conscious internet or quantum network, flowing through the universe everywhere and always new. Our entire being changing with every new situation and experience. Like always in Buddhism, this responsibility is our own to decide what direction we take, ask yourself do you want a comedy or tragedy today? The choice and answer is clear, are they not?

Buddhism, consciousness, Meditation, mind, Quantum Mechanics

Choose your Own Adventure

July 29, 2018 quantumpreceptor 5 Comments

More and more every day modern science is coming to terms with what on the outset was an uncomfortable reality. That is that the observer (you and I) play not just an important role in reality or in our universal experience but actually that we are the deciding factor at the centre of it all. I think for the most part modern science has tried to stay an arm’s length away from any of the organised or generally accepted world religions and this is not necessarily a bad thing, while many of the world’s religions seem hellbent on destroying each other and have become so inflexible because of dogma. There is, however, one notable exception the Buddha Dharma. The Buddha Dharma is without a doubt the most peaceful, humanistic, and scientific of all organised religions. Please note that I personally do not subscribe to the fact that Buddhism is a religion, and I object to the suffix of “ism” as well, but common convention begs to differ and I use the term religion here in this light. If science was ever looking for or in need of a partner to explain the world as it is, the Buddha Dharma is up for the challenge. Why do I say that? Certainly not just because I am convinced of that myself, but because a growing number of scientists are also convinced or at least make comments that lean more and more in this direction. This is not an easy thing to do as science tends to push back on individuals who cross the perceived line of separation between science and religion.

Let’s examine and discuss three quotes that I have found inspiring and relevant to this discussion.

R.C. Henry professor of physics and astronomy at Johns Hopkins University in a 2005 essay is quoted as saying:

A fundamental conclusion of the new physics also acknowledges that the observer creates the reality. As observers, we are personally involved with the creation of our own reality. Physicists are being forced to admit that the universe is a “mental” construction.

Pioneering physicist Sir James Jeans wrote

“The stream of knowledge is heading toward a non-mechanical reality; the universe begins to look more like a great thought than like a great machine. Mind no longer appears to be an accidental intruder into the realm of matter, we ought rather to hail it as the creator and governor of the realm of matter. Get over it, and accept the inarguable conclusion. The universe is immaterial-mental and spiritual.

– Eugene Wigner, theoretical physicist and mathematician said:

“It was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to consciousness.”

So how is this relevant to the Buddha Dharma? The underlying theme to these three quotes can be summarized in the following points and the following ideas:

The role of the observer and consciousness in the perceived reality of the universe.
The pointing out or pointing to the idea that Subject and Object are interdependent and non separable.
1. The mental processes the observer goes through when perceiving something is described by Buddhist Theory of Perception and is traditionally called the study of the five Skandhas. Skandha is Sanskrit for heap, collection, or grouping. “The five skandhas are form, sensation, perception, activity, consciousness. A form can arise in the mind or outside of the mind. This form gives rise to a sensation, which gives rise to perception, followed by activity (mental or physical), and lastly consciousness. In the Buddha’s explanation, the five skandhas occur one after the other, very rapidly. They are not a continuous stream but rather a series of discrete or discernible moments. A form arises or appears, then there is a sensation, then perception, then activity, then consciousness.” Thank you to Americanbuddhist.net for this description, the full article can be read here. I personally find that the activity phase of this process is the most interesting, it is here where we colour the perceived experience with a combination of all the impressions in our store consciousness and immediately decide if what we perceive is good or bad. This is the very basis of aversion or attraction, this is what keeps us busy our whole lives running to or away from the things we see. Each and every time we perceive something the process of the five skandhas is repeated without stopping over and over again and we may even experience multiple events overlapping one another. Each individual instance may be named “a moment of mind or consciousness” and many moments of mind strung together is best described as our “Stream of Consciousness”. Our consciousness directs our awareness from one form or arising to another. We are very clearly caught up in a process of observation, judging or evaluating and then acting on all phenomena that we in one way or another come into contact within the universe.

2. The interdependence of subject and object are central to many philosophical discussions within the different schools of Buddhism. One can summarise the major point here with the age-old question, what came first the chicken or the egg? The answer is rather simple you simply cannot have one without the other therefore it is irrelevant as to what came first when we must have both. So to go a little deeper the thought process goes like this: if we have a universe of objects with no subjects we should have to ask what would be the point of it be? All these wonderful things with nothing to enjoy them. Conclusion, objects without subjects are meaningless. On the flip side, what use is a subjective universe full of subjects with no objects to perceive or enjoy? It simply makes no sense to have one without the other. Consciousness requires something to be conscious “of”. So we have this absolutely amazing universe and we are here to discover and enjoy it.

The only thing missing here is action. What do I mean by that? Well in Buddhism we learn that not only are subject and object inseparable co arising phenomena, so are subject, object, and action. Action is important as if there are only subjects and objects and nothing happening well this is just boring. Luckily there is unlimited action in our universe, things never stop moving and changing. Everything is in a constant state of flux as each and every time we interact with something the “Whole of the Universe” is changed as it reacts to our play with it. These are the views held by the Madhyamika school of Buddhist Philosophy.

I firmly believe that we are evidence that the universe is conscious of itself and furthermore, we are constantly creating and choosing our past, present, and our future and we then choose how we see or interpret it as good or bad, in the way the Buddha Dharma has shown us. If you can agree that we are indeed choosing our adventure, lets all consciously decide to choose a positive and joyful adventure for the benefit of all beings.

Buddhism, consciousness, Meditation, mind, Quantum Mechanics

Niels Bohr and the Buddha “Awareness or Creation”

June 11, 2018 quantumpreceptor 4 Comments

“Everything we call real is made up of things that cannot be regarded as real” Niels Bohr. What exactly did Neils Bohr mean here? In modern Quantum Physics, we begin to understand that what we have learned such as particles or atoms to be nothing more than probabilities and potentials. We don’t actually know what an atom looks like or exactly where they are and we likely never will. We guess as to their exact positions and properties with complex mathematical equations and complex experiments some costing billions of dollars. To a Quantum Physicist, the idea of a Ven Diagram showing how oxygen and carbon atoms react is like teaching the Dalai Lama about the Buddhas birth. Quantum Physics has completely changed how modern science looks at the reality in which we think we live. To a Buddhist, this is music to our ears. It sounds very much like the teachings of emptiness. To some, the concept of emptiness is troublesome and it can be hard to wrap your mind around it. It has been described by some very early Christian translations to mean nothingness. This makes us Buddhists sound like nihilists. This was likely done on purpose as to discredit, to falsely portray, or confront Buddhism and further the creation myth by the Church and her missionaries. However, Buddhism is as far from nihilism as Christians are from hell. We define emptiness by saying that all phenomena have no intrinsic or independent existence of their own. To detail this teaching classicly we need to discuss the twelve points of dependent origination. But to make things easy I will simply try to answer that age-old question “if a tree falls in the forest does anyone hear it?” For example, let us take something beautiful like a rose. Does a rose really exist? Another way to ask this is to say does the rose exist independently in and of itself? In Buddhist Philosophy for something to really exist it must be independent of all other phenomena. The answer is no, the rose does not exist independently of anything, it is as we know dependant on sunlight for example. One step further and we see that there is no sunlight without the sun. There is no sun without the sun’s ongoing nuclear reactions and no reactions without Helium and Hydrogen. We see here that rose is empty of independent existence. Or as some might say the rose is an expression of emptiness or empty in nature or essence. We agree with Niels Bohr and we understand the rose to be real but it is not.
Is there another way that we can understand the rose to not exist independently? Yes, if the rose is to be considered to be real and independent it must exist as it does now without changing. It cannot grow, bloom, and we could not even cut one from the plant as it would die and rot away. We know this independence to be false because the rose changes in every moment fully dependent on all the conditions it requires to be as it is. This is also understood as impermanence, as no thing lasts forever.

Now if I stop here I can imagine that some of you might say, “see this is Nihilism no things exist in Buddhism. And you might be right, however, I am reminded of a quote from a famous Buddhist Philosopher Nagarjuna, who said “If you think things are real you are as dumb as a cow, if you think they are not real you are even dumber” If you think trains are not real please do not stand in front of one that’s moving, as you will be suddenly surprised. We know phenomena are there because we can perceive them and be aware of them, they are however dependent on our perception and awareness. The famous double slit experiment is good evidence of this. Our observation imparts a temporary existence to them as we observe them. Just as the waveform collapses into particles that we can perceive as we observe them. They arise, exist, and dissolve back into the space or the field where all information exists as space is information. It would seem that we give phenomena their essence or that our observation is responsible for their creation. When we look around and see the sheer complexity and beauty around us it is clear that life is amazing and so full of potential and joy. We just need to slow down and simply pay attention to it; this is what we learn in meditation. So clearly Buddhists are not nihilists. Now for one to think that the traditional biblical creation myth we talked about earlier as the truth, one needs to assume that all of creation was finished after just 6 days. I firmly understand that it is preposterous and hubris to think anything other than, that creation is continuous and infinite. And when you come this far you might just see yourself as an integral part in all of it.

So the falling tree in the forest is dependent on the sun, the rain, and many other conditions around it not the least of which is us. Without someone to notice it there simply is no meaning or reason for the tree to exist in the first place.

“If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet.” Niels’ words here are truly inspiring, I would expand to say this: If Buddhism hasn’t profoundly shocked you, you haven’t understood it yet. The more I learn the more I am shocked by the Buddha Dharma. I am often moved to tears when concepts like emptiness finally begin to sink in and are understood on deeper and deeper levels. I am convinced that Niels Bohr must have understood things in a similar fashion or he would not have said what he said.

Are Buddhists, Neuroscientists, and Quantum Physicists saying the same thing in different languages? Let's finally bring the three together and have an enlightening discussion.

	silverdadd on How our breath affects our bra…
	quantumpreceptor on How our breath affects our bra…
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	The VegangeliK Way:… on Newton’s Third Law of Karma?
	silverdadd on How our breath affects our bra…

	silverdadd on How our breath affects our bra…
	quantumpreceptor on How our breath affects our bra…
	quantumpreceptor on How our breath affects our bra…
	The VegangeliK Way:… on Newton’s Third Law of Karma?
	silverdadd on How our breath affects our bra…

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Are Buddhists, Neuroscientists, and Quantum Physicists saying the same thing in different languages? Let's finally bring the three together and have an enlightening discussion.