Brain, DNA and the Metamorphosis of
Life -- A Buddhism and
Science Symposium 13 July 2008 at Tai Pei Buddhist
Centre
http://www.4ui.com/eart/235eart2.htm
by Liew Chai Hoon
A convergence of three renowned scholars in their individual fields
promises an exciting afternoon of science-based discussions on the
relationship between science and Buddhism.
Professor C F Lee on Life Engineering
- Pro-Vice-Chancellor and Vice-President, Director, School of
Professional & Continuing Education, University of Hong
Kong
Professor Lee compares life engineering to an engineering project
which is created in order to meet some specific performance targets
or objectives, for example, a bridge to aid transportation or a dam
for water storage.
Similarly, in life, one should have a performance target such as
becoming a successful business person, a political leader, a
superstar or 'just' a happy person.
Whether one achieves one's target depends on one's approach -
passive or proactive. To be proactive requires intensive
self-discipline which is where Buddhism comes in. Through
meditation and concentration, Buddhism helps us to develop
mindfulness. When one is mindful of one's thoughts and feelings,
one can manage and control one's mind more effectively.
For example, if we are mindful of our own rising anger when we are
offended by someone, we will not allow our anger to get out of
control by blowing up. If we let go of a sudden flood of anger, our
opponent and ourselves will simply drown in it.
Just like a dam that is engineered to release water gradually,
mindfulness allows us to gradually release our negative emotions in
a non-destructive manner. In this way, it benefits all.
Professor Chua Nam Hai on Genetic Engineering of Life: DNA &
Nuclear Transfer
- Andrew W. Mellon Professor and the Head of Plant Molecular
Biology, the Rockefeller University, USA
Looking at the hot topic of genetically modified food, Professor
Chua enumerated 3 ways of genetically modifying food by using the
example of a chicken and a soya bean.
Method A ¨C extract the DNA from a chicken to plant it wholesale
into the soya bean.
Method B ¨C extract the DNA from a chicken, modify the DNA and then
plant it into the soya bean.
Method C ¨C create a synthetic chicken's DNA in the laboratory
using several chemicals and then plant it into the soya bean.
In which instance, Professor Chua asked the audience, are we eating
chicken in the genetically-modified soya bean? Below are his
answers.
Eating chicken? Taking the chicken's life?
Genetically-modified soya bean using Method A Yes
Yes
Genetically-modified soya bean using Method B Yes
Yes
Genetically-modified soya bean using Method C Yes
No
He further questioned that if a Buddhist eats mock meat, is he
contravening any Buddhist principles?
Venerable Hui Min, PhD on The Four Mindful Establishments vs. the
Triune Brain Model
- Professor, Taipei National University of the Arts
Venerable Hui Min found this meditation practice to be almost
identical to the evolution course proposed in the Triune Brain
theory.
In conclusion, Venerable Hui Min decided that there is no conflict
between Buddhism and science. In fact, each complements the other
in contributing knowledge to the mysteries of life.
Panel Discussion
Unsurprisingly, the question of sustainable ecological efforts was
posed by a member of the audience. Professor Chua asserted that
technology itself is neutral; however, its uses need to be
governed, regulated and checked so as to ensure the efficacy of
ecological preservation.
Venerable Hui Min emphasised that environmental protection and
ecological preservation starts from oneself and even a small act
such as using a handkerchief instead of tissue paper or turning off
an unused light bulb contributes towards saving Gaia.
This event was organised by Lian Shan Shuang Lin Shih Monastery and
sponsored by Kwan Im Thong Hood Cho Temple.
Triune Brain Four Mindful Establishments
Stage 1 Innermost Reptilian Brain (R-Complex), including brain stem
and cerebellum, controls autonomic functions such as breathing,
heartbeat and adjustment of body temperature; developed around 200
million years ago Mindfulness on breathing in and breathing out
allows practitioners to be constantly aware of our most faithful
friend - our breath - which follows us till death
Stage 2 Old Mammalian Brain (Limbic System), surrounding brain
stem, is source of emotions and instincts such as appetite, sexual
desire, anger and fear; developed around 150 million years ago
Mindfulness of feelings allows the practitioner to clearly be in
touch with the experience of pleasant, unpleasant or neutral
feelings
Stage 3 New Mammalian Brain (Neocortex), top layer of brain, is
central in highly intellectual functions such as thinking,
judgement and language; developed only recently in primates and
humans Mindfulness of mind allows the practitioner to clearly know
when there is greed, hatred or delusion arising in the mind and
whether the mind is absorbed, concentrated or liberated
Going beyond the brain, mindfulness of dharma occurs when one
penetrates the supreme dharma, understanding the truth of
impermanence, suffering, selflessness, emptiness and nirvana.