For many years, I have
belonged to a Sutta study group in which we have read many of the
key texts of the Pali canon, the earliest of the surviving Buddhist
scriptures. We recently read the famous text (Sutta no. 63) in the
Mahjima Nikaya, the mid-length discourses,in which the Buddha tried
to discourage certain kinds of speculation by offering a simile
based upon a poisoned arrow. If someone is struck by such an arrow,
the important thing is to have it removed rather than to worry
about the type of the arrow's wood or feathers, the clothing worn
by the person who shot it, etc. The Buddha suggests that those who
worry about certain metaphysical questions, such as whether the
world is finite or infinite, whether the world is eternal or
transient, or whether the soul is separate from the body or part of
it, are like those people who ask irrelevant questions about the
poisoned arrow rather than try to remove it as expeditiously as
possible. This simile to me seems to capture something important
about the relationship between Buddhist spirituality and certain
scientific questions, and it encouraged me to read the Dalai Lama's
recent book, "The Universe in a Single Atom."
His Holiness the Dalai Lama's eloquent book in fact discusses (pp.
77-7
this enigmatic Sutta
together with the divergent interpretations it has received in
Buddhist thought. Difficult as the Sutta is, I think it captures a
great deal of the Dalai Lama's message in his book, both in his
teachings themselves and especially in the tone and manner with
which the Dalai Lama conveys his teachings.
The Dalai explores the Sutta I have mentioned in an appropriate
place -- in the context of a discussion between the relationship
between Buddhist thought and the big bang theory of the origin of
the universe. The Sutta and the discussion suggest to me that
spiritual questions have an urgency and immediacy of their own,
notwithstanding scientific findings. But for me, the most revealing
parts of this book were not the sections in which the Dalai Lama
discusses the relationship between Buddhist thought and specific
scientific teachings. Rather, I thought the most moving discussions
were in the opening chapters and in the conclusion. In the opening
chapters the Dalai Lama offers some personal biographical
information about growing up in Tibet, his monastic training and
teachers, and his budding interest in mechanical and scientific
subjects. He describes with obvious affection the many Western
scientists he has met over the years and how he has responded to
what they have taught him. He also tries to draw a distinction
between scientific study, which is based upon repeatable, empirical
observation and theory -- what he describes as the standpoint of
the "third party" and introspection and the search for meaning,
which is subject of spirituality and of creative and altruistic
endeavor. Science and spirituality freqently interpenetrate, for
the Dalai Lama, and have much to give each other. He expands upon
this discussion throughout his book and in its conclusion.
In successive chapters of his book, the Dalai Lama discusses,
quantum physics, the big bang theory, and evolution. He frequently
draws parallels between the results of contemporary science and the
results of Buddhist thought. In some cases, he points out that
scientific discoveries invalidate certain crude assumptions about
the nature of the physical universe found in early Buddhist texts.
He candidly recognizes that where specific scientific findings
conflict with a Buddhist teaching, the Buddhist teaching must give
way. But in other cases, the Dalai Lama is somewhat critial of
scientifc theory. Thus, the Dalai Lama seems to suggest that the
theory of evolution takes too little account of karma -- the nature
of consciousness and intentionality -- that he believes necessary
to a full understanding of the world. In my opinion, these
criticisms of evolutionary theory are unnecessary to the weight of
the Dalai Lama's message to look within, to study consciousness and
to develop wisdom and compassion. In the process of discussing
evolutionary theory, however, the Dalai Lama gives a lucid
discussion of kamma, distinguishing it from simple mechanical
causation of from the fatalism with which it is sometimes confused.
Richard Petty makes this point in his excellent review on this
site.
The strongest scientific discussions in the book are those of the
last several chapters where the Dalai Lama discusses consciousness,
as developed in Buddhist texts and in the practice of meditation.
He suggests ways in which scientists working with the brain and
meditators can interact in valuable ways that complement their
respective practices without denying either of them. Because these
discussions of consciousness and introspection involve subjects the
Dalai Lama knows intimately and at first-hand, I found them more
persuasive than some of the other writing in the book about the
interaction between science and Buddhism.
What I took from this book, and from the Pali Sutta discussed at
the outset of this review, is that, in some instances, such as
those captured by the poisoned arrow simile, spiritual questions
are separate from those of science but that in other instances
these questions interpenetrate. (That is, a person trying to
understand him or herself needs to understand where science belongs
in that particular endeavor) The results of scientific
investigation, including specifically evolutionary theory, must be
respected. But whatever science teaches, one must try to understand
oneself and one's feelings, to understand suffering and grief, and
to work towards a development of wisdom, compassion, and
understanding. This is the message I took from the Dalai Lama's
wonderful book.
-------------------
Finally, a spiritual leader who
isn't afraid of the facts. The Dalai Lama brings science and
spirituality together with compassion and an open-mind. He wasn't
afraid to say that he didn't know something, and he was concise in
the areas that he knew very well. Namely Buddhism. He showed that
there are a lot of similarities between modern science and ancient
and contemporary mysticism. Plus he made a comment that I think
needs to be understood by all people of faith everywhere, '...to
defy the authority of emperical evidence is to disqualify oneself
as someone worthy of critical engagement in a dialogue.'
