Have you ever said no to someone’s generosity? Let QP show you how you actually said NO to your self. it’s time to Develop Quantum Generosity!
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Have you ever said no to someone’s generosity? Let QP show you how you actually said NO to your self. it’s time to Develop Quantum Generosity!
Please don’t forget to like subscribe and share both here and on YouTube!
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
Waves and particles seem to the unlearned to be two very different things. But as we look deep down the quantum rabbit hole we begin to see how words like Non dual and unity have a very big place in the quantum world of the tiny and unseen and Buddhism alike.
Although demonstrated by Thomas Young’s famous double slit experiment in 1801 Wave-particle duality only became widely accepted in Quantum physicists in the mid-1900s. It is very interesting that the theory states that particles can exist as waves, waves can exist as particles, and sometimes they exist as both at the same time.
Young discovered that when shooting particles or photons at a steel plate one can observe either an interference pattern that indicates a wave function or individual spots indicating particles. The experiment seems to get weird when we understand that particle patterns were observed when a detector was placed on the screen to track the particles and when no detector was there the wave pattern was observed. Even stranger was when a single proton was fired it spit into two at the slot only to combine once again at the screen displaying qualities of both waves and particles.
Albert Einstein is quoted as saying:
“It seems as though we must use sometimes the one theory and sometimes the other, while at times we may use either. We are faced with a new kind of difficulty. We have two contradictory pictures of reality; separately neither of them fully explains the phenomena of light, but together they do.”
Buddhism not surprisingly has some 1000-year-old insights that compare almost exactly to this modern quantum phenomenon. In roughly 1320 the 3rd Gyalwa Karmapa Rangjung Dorje wrote his crowning treatise on Mahamudra. Written in song or poetry like stanzas he tries to show us how things are not perceived as they really are and the connection of mind in our experience of how things truly are.
Verse 6 says “The nature of the ground is the dual truth, free from extreme views of a permanent reality and of nihilism” Karmapa states here that our reality is the dual truth that is free from any reality of permanent or unchanging existence and free from the nothingness of nihilism. I would draw the comparison here to Einstein’s words that point to the contradiction between our materialistic world of particles and the unseen world with wavelike properties or even possibilities. Einstein goes further to say that sometimes we need only one of the theories sometimes we need both. Young’ experiment would support both here by demonstrating how sometimes we are seeing particles and sometimes waves then sometimes both.
In verse 11 Karmapa goes on to clarify this in case we did not catch it the first time, “May we recognize mind’s essence, which is free of any extremes. It is not existent, for even the buddhas do not see it. It is not non-existent for it is the basis of everything, of conditioned existence and of the state beyond suffering. This is no contradiction. It is the middle way of unity.” So what Einstein initially proposed to be a contradiction is countered by Karmapa’s conviction that the middle way of unity and ultimately agreed to by Einstein “separately neither of them fully explains the phenomena of light, but together they do”. Young would again agree when he observed particles splitting acting as waves and then reuniting to a particle once again. This to me is a very clearly non-dual co-emergent reality.
Verse 18, my personal favourite, Karmapa clarifies once more for the doubters among us, “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 recognize mind’s true nature, which is clear light”. In complete agreement Einstein and Karmapa both recognize that a complete unified understanding of the seen and unseen or the particle and wavelike worlds between Quantum Physics and Buddhism leads to the truth of our existence. Moreover one cannot ignore the fact that Young and Einstein were both talking about light waves and particles called photons. Wouldn’t it be wonderful to see this clearly?
Meditation helps us to see more clearly or likely even completely clear. Once the veils of our emotions like jealousy and anger are cleared away we see our world free from their constant blurring effect. Our newly developed wisdom transforms suffering into joy. In the double slit experiment, we see the evidence of particles when our attention or the sensor is turned on, this is what we see now normally. If we can train ourselves in meditation maybe we can see the world of waves and their functions, maybe we can even understand or see our consciousness in action and watch as our awareness interacts with the collapsing wavefront into our particle material based world. It sounds a bit crazy, I know, but why not it might be really amazing.
So it seems to me that my three friends seem to agree on quite a lot, maybe the only thing that Karmapa, Young, and Einstein might disagree about is the path one takes meditation versus mathematics. Do both roads lead to Rome? Why not do both, that’s why people like me are here.
Have you ever wondered how or where consciousness arises? I have and “Pan what?” was my first question when a good friend mentioned to me in conversation that what I was actually describing to him had already been theorised hundreds of years ago. “Phew, I am not the first idiot to think this” was my second thought and then “wait a second it would have been cool to come up with something new” was the third though. After the discussion, I read up on the subject I could not have been more amazed, as the inherent beauty and wisdom slowly sank deeply into my being.
Panpsychism postulates that consciousness is everywhere and in everything and that this non-local or cosmic wide phenomenon is also without cause. Even stones and elementary particles have consciousness, not just people, bugs, or plants. Even for me, this sounds a little far-fetched until you delve into the subject a bit more. The earliest known references to panpsychism are likely attributed to early religions like Shintoism, Taoism, Paganism, and Shamanism. Even Aristotle is quoted as saying “that everything is full of gods.” Plato argued in his Sophist that all things participate in the form of being and that it must have a psychic aspect of mind and soul. “This world is indeed a living being endowed with a soul and intelligence … a single visible living entity containing all other living entities, which by their nature are all related.” Wow, that is a big idea and not so easy for an individual to wrap his mind around it. That is probably the problem, the idea of panpsychism takes us from the comfort of our strongly held idea of an individual or ego and even the religious idea of a soul or atman to the understanding that not only are all beings one being but that all things are united in a blissful unity or beingness.
This is illustrated in Robert Fludd’s depiction of the world soul. I thought it might illustrate the idea of Panpsychism in an interesting way.
Panpsychism has some competition it is not the only theory about the origin of mind, the emergence theory has many followers as well. Emergence Theory postulates that consciousness has emerged from some as yet unknown evolutionary chemical process. Philosopher Professor Galen Strawson articulates the relationship between panpsychism and emergence quite acutely: “The issue of emergence of mind is important because it is the mutually exclusive counterpart to Panpsychism: either you are a Panpsychist, or you are an Emergentist. Either mind was present in things from the very beginning, or it appeared (emerged) at some point in the history of evolution. If, however, emergence is inexplicable or is less viable, then one is left with the panpsychist alternative. This line of reasoning … is the (panpsychist) ‘argument from Non-Emergence.”
Interestingly there is no proof anywhere of consciousness or mind emerging from any process but either is there any proof of panpsychism. Panpsychism is, however, in my opinion, far more elegant and takes mind or consciousness a few steps further than the emergence of mind as an evolutionary or materialistic process. Even with a rather superficial level of understanding of panpsychism, one might find some comfort in this theory that we are never alone and connected to everything in every way. However, this may also strike fear into the hearts of those who are so deeply attached to their own individuality or egos. Regardless if one finds comfort or fear lets discover some more of how Panpsychism, Quantum Physics, and Buddhism might be related.
When we analyze subatomic particles, one might say that there is no difference between the protons, quarks, and leptons in my body, and the protons, quarks, and leptons in the desk in front of me except that I am conscious and the desk is not. Or is it, but at a dramatically reduced level? David Bohm theoretical physicist and philosopher said “That which we experience as mind … will, in a natural way, ultimately reach the level of the wave function and of the ‘dance’ of the particles. There is no unbridgeable gap or barrier between any of these levels. … … in some sense, a rudimentary consciousness is present even at the level of particle physics” So here we can surmise that there is no barrier between me and the desk.
To this day we do not understand where or how consciousness arises and the role the brain plays in its formation if it plays a role at all. It could be just a receiver or radio, receiving information on several channels of perception that we would call our senses. Panpsychism skips this need to discover the relationship between the brain and the rise of conscious awareness completely, its simplicity is simply profound. No matter how shocking or strange panpsychism sounds I am reminded at what Sherlock Holmes said, that when you have eliminated the impossible, whatever remains, however improbable, must be the truth. Can science accept this deduction and if not how do we prove that which we have not been able to prove, other than keep trying even though the truth is already in front of us?
Buddhism teaches us that all beings have mind and or what we call Buddha nature, that is the ability to realize one’s full potential. Many teachers, when asked if plants have mind, would deny it and say that simply if it moves like an ant or something then it has mind. As we know plants only sort of move in their relationship to water and sunlight and the various degrees to which they require their nutrients. This could be a very basic version of attraction and aversion. This rather narrow view is on the outset not as encompassing as panpsychism. However, Buddhism requires us to break down any borders or boundaries between us and other things, this even applies to all concepts and ideas so why not to all phenomena as well. At an ultimate understanding of mind, where nothing has any true or independent existence in and of itself, all things would seem to have all the same qualities; conscious and otherwise. I would like to quote David Bohm once more here: “The notion of a separate organism is clearly an abstraction, as is also its boundary. Underlying all this is unbroken wholeness even though our civilization has developed in such a way as to strongly emphasize the separation into parts.” From the Undivided Universe: An Ontological Interpretation of Quantum Theory
This oneness without separation or boundary is exactly what we are talking about when Buddhists say that subject, object and action come together as one. This is known as the state of Mahamudra or complete and full awareness or consciousness. Once we have reduced this ontologically either in meditation, philosophically, or scientifically all that there is left points to just consciousness or mind and nothing else seems to matter, even matter itself. Imagine that, matter doesn’t matter. In this simple state of just being, connected with everything, and aware of all that there is, a state of great joy and bliss arises. Total freedom of mind, no more running from or reaching for, just complete happiness and wisdom resting in the suchness of everything. Here is where we can be really effective in this confused and angry world. Here is where we can really be the change that we wish to see in the world.
So is consciousness everywhere and in all things? I think so. Its simple beauty is both profound and inspiring, especially to the Buddhist ear. Modern science seems to agree more and more with this conclusion and I can only ask when or will modern society see the light as well? Perhaps Panpsychism is even the solution to the hard problem of consciousness. Which is to question how and why sentient organisms have qualia or phenomenal experiences.
For my German speaking audience I found two very interesting videos that discuss Panpsychism. The first one from Professor Harald Lesch a wonderful physisist, astronomer, and philosopher who explores panpsychism from a purly astrophysical perspective with quite an open mind even though he does not agree with the idea.
The second video from Gerd Scobel actually a friend of Professor Lesch explores the topic from a philosophical perspective.
Personally, I think the Buddha Dharma has already answered this question, but that’s a topic for another post. This for me is just another way in which we see that consciousness is the vehicle in which the universe is becoming aware of itself. Why else would it be so beautiful and blissful to experience it either in meditation or by scientific discovery? Let us take this and use it as a tool to better the world and our fellow beings in every imaginable way. Whatever your view is on this topic I would love to hear from you, please feel free to comment below.
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.
“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.
As a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about the atoms this much: There is no matter as such! All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system of the atom together. . . . We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.
—Das Wesen der Materie (The Nature of Matter), a 1944 speech in Florence, Italy.
“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.”
As quoted in The Observer (25 January 1931)
We have been ignoring modern science for more than 100 years now in the struggle against impermanence of all things composite. We glorify everything material and honour those who can amass the most. We could not be moving in a such a completely wrong direction as a species, how could we misunderstand or even ignore such a clear and concise description of the material world, from one of the most preeminent minds ever, as this? What did Max see on his blackboard filled with equations erased and scratched over once again that could lead him to such a profound observation such as this? After his years of study experimentation and research and this is how he sums it all up in the final years before the end of his life by saying consciousness is the root of all there is, there is no thing behind it.
Let us compare his summary to that of another scientist, not a normal scientist but a scientist of the mind, the third Karmapa. Rangjung Dorje born in Tingri Tibet in 1284. He studied mind within the laboratory of meditation. His professors were highly respected monks from a very long tradition of mind exploration dating back more than two thousand years earlier to old India, the birthplace of modern science. Well, we haven’t recognized it as such yet but one day we must, the Greeks as great as their minds were, only recycled what they had learned in the east, and claimed much of it as their own. Anyway, I digress. Karmapa wrote a song of Mahamudra, I put forward two verses for our comparison of these two masters of intellect.
Verse 9: All phenomena are projections of the mind. Mind is not “a” mind; the mind is empty in essence. Although empty, everything constantly arises in it. May precise examination sever mistaken views of the ground.
Verse 18: Through the examination of external objects we see the mind, not the objects. Through the examination of the mind we see its empty essence, but not the mind. Through the examination of both, attachment to duality disappears by itself. May the clear light, the true essence of mind, be recognized.
So we can surmise from both Max and the Third Karmapa that everything comes from mind. Max did not say where things go when they cease to exist but today we can logically infer that they must go back to where they have come from, as the Karmapa said.
Don’t you find this comparison interesting, from two totally different times and sources that are saying almost the same thing. It begs us to look deeper and just outside but within as well.
Are Buddhists meditating in order to reach a human equivalent of zero-point energy or quantum entropy within their personal energy fields, realms of experience, existence, or in mind? Buddhists often talk about reaching a point, between attachment and aversion. We understand that we use a tremendous amount of energy striving for the things we desire and want, and running away from and avoiding the things that cause us difficulties. Our battle against our likes and dislikes as dictated to us by our personal concepts literally takes up all of our time and energy. This constant attraction and aversion to all our thoughts is simply so much work and effort we hardly have the time to stop and notice its effects let alone do anything about it. When beginning to meditate most of us become acutely aware of just how many thoughts we have and how much time we spend thinking or daydreaming. We think wow I had no idea how many thoughts I have, wow I am so confused and distracted, or even I cannot even begin to meditate because we are so overwhelmed. So if we can come to this state or point of no longer battling between the two extremes, and can rest in the middle, the present, in mind or mindfulness, how might one view it? Where does this energy go, how is it used and could we put it to better use?
We could call this liberation, great joy, highest bliss, or even enlightenment. One might even use the Tibetan word “detong” here may be defined as the union of emptiness and joy. I would explain further that all the energy we use to run away from or to things would simply be transformed into joy when we realize this state of “meditative entropy”. I use the word entropy here to highlight that this energy that is defined as being unavailable in the system of our existence or the random chaos of thoughts that may be observed may just be the basis of all that was, is, and will be. The inert uniformity is also very interesting here. From a Buddhist perspective, one might point to the union of subject, object, and action; or a state of non-separation of all beings. All this points to an existence of entropy in all areas of our lives or quantum entropy of our life in all its many facets and interactions with all beings, all at once, and for all times.
When we talk about the ground state in quantum mechanics and the chaos that that arises from or within it, I cannot help but think of all the possibilities. Think about this, is the “process of degradation or running down or a trend to disorder, chaos, disorganization, or randomness a bad, good, or neutral thing, when it happens in mind? As with most if not all things in the Buddha Dharma it is neutral, it all depends on how we see it or interpret the battle of our likes and dislikes to all the possibilities of the wide open space of mind. Next time our bus is late or we have a seemingly difficult situation lets keep in mind once the situation relinquishes itself to impermanence and dissolves, we become free of its effects and all we had to do was to be patient and wait for quantum entropy to once again balance out in our lives. We can once again focus upon or see the beautiful and wonderful. I find this potential energy completely enthralling and inspiring. I want some of it, and not just some but all of it. Of course, I will share it with you all.
How do the laws of cause and effect and Quantum Entropy interact? When karma matures and arises it goes through a process. First, we do an action or have it done and then we experience the actions and their immediate results. This action leaves an impression in mind that will arise at a later date and result in an effect in our lives. Much like Newton’s third law that states for every action, there is an equal and opposite reaction, the actions that we undertake and complete in daily life result in an equal reaction, in our minds ( I am not sure about an opposite reaction here). For example, when we hit someone with a left uppercut to the chin, we should not be surprised when someone hits us back in much the same way or in a similar fashion. This equalizing out of our actions is entropy at its best on a relative level in mind. Call it what you will, “you reap what you sow”, or some form of “do unto others as you would have them do unto you”, or the timely ripening of Karma, everything we say or do comes back to us in much the same form as that with which we sent it out with. And the result is always a tie game or Entropy. If this is true maybe we should only focus sending out the good stuff?
One of the most wonderful parts of my practice is to recite the four immeasurables. They are as follows: 1. May all beings have happiness and the cause of happiness. 2. May they be free from suffering and the cause of suffering. 3. May they experience happiness which is totally free of suffering and 4. May they remain in the great equanimity which is without attachment and aversion. The fourth one that details a state between attachment and aversion is exactly the balance we are seeking in our meditation and our lives. Here I would apply the second part of the definition “the degradation of the matter and energy in the universe to an ultimate state of inert uniformity” The ultimate state of uniformity how much more beautiful can this get? When everything is uniform, even, or level and totally in balance in the physical world. Would that not include us human beings as complex, unpredictable, and emotional as we are? There would be no yours or mine, no black and white, not even a here and there. What would we have to fight about? We could finally fully and totally relax and not have to worry about what the next guy is doing and work for the benefit of all. Equanimity or entropy take your pick the differences are small and the similarities are enormous.
Whether we are experiencing meditative detong, the equilizing out or the return of our actions (Karma), or equanimity; Quantum or Meditative Entropy will have its effect and even the score out. No matter if we are relating to one another on the relative or the ultimate level, our natural state is one of equilibrium, with all and within all, and in all times and directions. Our only choice is, do we choose to realise this and work with it or not? Do we have the courage to be responsible for our actions and live with the results, even if they affect us all on a quantum level?
Let’s choose a better path for ourselves, one that stands the test of time, endures the strictest of scientific evaluation, and models only the very best of our values and virtues. Do well, be well, and meditate well.
The following as of September 2016 were the definitions I have quoted in this entry:
noun en·tro·py \ˈen-trə-pē\
1: a measure of the unavailable energy in a closed thermodynamic system that is also usually considered to be a measure of the system’s disorder, that is a property of the system’s state, and that varies directly with any reversible change in heat in the system and inversely with the temperature of the system; broadly : the degree of disorder or uncertainty in a system
2a : the degradation of the matter and energy in the universe to an ultimate state of inert uniformity
b : a process of degradation or running down or a trend to disorder
3: chaos, disorganization, randomness
Zero-point energy, also called quantum vacuum zero-point energy, is the lowest possible energy that a quantum mechanical physical system may have; it is the energy of its ground state.
All quantum mechanical systems undergo fluctuations even in their ground state and have an associated zero-point energy, a consequence of their wave-like nature. The uncertainty principle requires every physical system to have a zero-point energy greater than the minimum of its classical potential well. This results in motion even at absolute zero. For example, liquid helium does not freeze under atmospheric pressure at any temperature because of its zero-point energy.
The concept of zero-point energy was developed by Max Planck in Germany in 1911 as a corrective term added to a zero-grounded formula developed in his original quantum theory in 1900. The term zero-point energy is a translation from the German Nullpunktsenergie.:275ff
Vacuum energy is the zero-point energy of all the fields in space, which in the Standard Model includes the electromagnetic field, other gauge fields, fermionic fields, and the Higgs field. It is the energy of the vacuum, which in quantum field theory is defined not as empty space but as the ground state of the fields. In cosmology, the vacuum energy is one possible explanation for the cosmological constant. A related term is a zero-point field, which is the lowest energy state of a particular field.
Scientists are not in agreement about how much energy is contained in the vacuum. Quantum mechanics requires the energy to be large as Paul Dirac claimed it is, like a sea of energy. Other scientists specializing in General Relativity require the energy to be small enough for the curvature of space to agree with observed astronomy. The Heisenberg uncertainty principle allows the energy to be as large as needed to promote quantum actions for a brief moment of time, even if the average energy is small enough to satisfy relativity and flat space. To cope with disagreements, the vacuum energy is described as a virtual energy potential of positive and negative energy.
The ground state of a quantum mechanical system is its lowest-energy state; the energy of the ground state is known as the zero-point energy of the system. An excited state is any state with energy greater than the ground state. The ground state of a quantum field theory is usually called the vacuum state or the vacuum.
If more than one ground state exists, they are said to be degenerate. Many systems have degenerate ground states. Degeneracy occurs whenever there exists a unitary operator which acts non-trivially on a ground state and commutes with the Hamiltonian of the system.
According to the third law of thermodynamics, a system at absolute zero temperature exists in its ground state; thus, its entropy is determined by the degeneracy of the ground state. Many systems, such as a perfect crystal lattice, have a unique ground state and therefore have zero entropy at absolute zero. It is also possible for the highest excited state to have absolute zero temperature for systems that exhibit negative temperature.
Zero-point Energy definition source: https://en.wikipedia.org/wiki/Zero-point_energy
Quantum Entanglement is really one of my favourite theories it was Albert Einstein’s Achilles heel, a trouble he likely even took with him to his grave. He called it “Spooky Action at a Distance” The use of spooky conjures up all sorts of ghostly images that would raise concern to any scientist or anyone in the pursuit of the truth but I think Einstein liked this description. According to sciencedaily.com entanglement can be defined as a quantum mechanical phenomenon in which the quantum states of two or more objects have to be described with reference to each other, even though the individual objects may be spatially separated. This leads to correlations between observable physical properties of the systems. For example, it is possible to prepare two particles in a single quantum state such that when one is observed to be spin-up, the other one will always be observed to be spin-down and vice versa, this despite the fact that it is impossible to predict, according to quantum mechanics, which set of measurements will be observed. As a result, measurements performed on one system seem to be instantaneously influencing other systems entangled with it.
Buddhism teaches entanglement when we say that everyone else has been our mother in the past, we are all entangled or related to one another in one way or another. This is why we should be aware of Karma or cause and effect. When we act or do something, the law of cause and effect results in entanglement. Our actions will result in an effect in our own lives later in time or they leave immediate impressions in mind that will paint our future perceptions of what happens to us. It is in everyone’s best interest to make this interaction a positive one. Not just for ourselves but for others as well. Some schools of Buddhist philosophy even express entanglement as “space is information”. This offers a different perhaps more complimentary explanation to quantum mechanics than my previous one. If throughout space even beyond our perception of the universe, we found that at every possible place, point, or time that everything imaginable exists; this would explain Einstein’s spooky action at a distance quite handily. I can go on further here but I will save it for another entry. As before am I on to something here or out to lunch? Do you have anything to add or subtract?
I want to leave this entry with a very beautiful poem by Tyler Kent White that seems to accentuate the theme I am putting forward here.
Superposition may be defined as The quantum mechanical property of a particle to occupy all of its possible states simultaneously. This property of multiple coexisting states of existence persists until the superposition is measured, observed, or interacted with. Superposition is classically explained by Schrödinger’s Cat. A cat is imagined as being enclosed in a box with a radioactive source and a poison that will be released when the source (unpredictably) emits radiation, the cat being considered (according to quantum mechanics) to be simultaneously both dead and alive until the box is opened and the cat observed. Its kind of a funny thing to think about, but it begs a few important questions.
The Buddhist perspective might be that everything in the universe is constantly in superposition until mind perceives it or consciousness collapses the wavefront and all the possibilities condense into one. One might even say that to a Buddhist all possibilities exist in every situation we experience.
We can say that all possibilities exist within mind, and mind being no thing, is beyond our normal observation but not beyond meditation. When subject, object, and action come together within the meditation we witness the inseparability of ourselves and others. We attempt or practice to do this in the meditation and to then bring it forth in our daily lives. This is commonly called being in the moment or mindfulness. We use these phrases daily almost flippantly while ignoring their much deeper meaning.
The Sanskrit word Mahamudra is a state reached by meditation. Mahamudra could be defined in two parts; as Maha or super and mudra or position. If there are any Sanskrit experts out there, I am curious as to your thoughts on this. Please understand that my Sanskrit is often coloured by my understanding of Tibetan and a very good Indian friend. Mahamudra has been the subject of many beautiful and cryptic songs or prose in Tibet since 1000 ad. The realization of Mahamudra is enlightenment. Our goal in Buddhism is to discover our true potential. This true potential is Enlightenment.
Do you agree, or feel otherwise? Or perhaps you have something to add?