The article highlights those discoveries of quantum physics, the philosophical understanding of which leads researchers to compare its ontology with Buddhist ontology. These are phenomena that reveal the subjectivism of physics. Thus, the discovery of the fundamental role of the observer for quantum mechanical processes and the collapse of the wave function became a «bridge» for the rapprochement of quantum mechanics and Buddhist philosophy, which asserts the relative nature of reality. The phenomenon of quantum non-locality or the plurality of parallel worlds became another basis for seeing the similarity of quantum physics and Buddhism. The idea of universal interdependence, characteristic of relational interpretations of quantum physics, also contributes to strengthening the idea of its similarity with Buddhist ontology. However, as the analysis of two representative comparative approaches shows – one developed by W. Mansfield from the side of physics, and the other developed by A. A. Terentyev from the side of Buddhism – the general tendency to compare the ontology of quantum physics and Buddhism is based on the incorrect reduction of Buddhist ontology to the doctrine of dependent origination and the wrongful identification of emptiness with dependent origination. Although the perception of Buddhist ontology as «Indra’s net» serves for comparativists from the side of physics, as well as for a wide circle of intellectuals, as the first step towards understanding the closeness of Buddhist philosophy to modern science, nevertheless, such popular interpretations are not entirely correct.
The article highlights those discoveries of quantum physics, the philosophical understanding of which leads researchers to compare its ontology with Buddhist ontology. These are phenomena that reveal the subjectivism of physics. Thus, the discovery of the fundamental role of the observer for quantum mechanical processes and the collapse of the wave function became a «bridge» for the rapprochement of quantum mechanics and Buddhist philosophy, which asserts the relative nature of reality. The phenomenon of quantum non-locality or the plurality of parallel worlds became another basis for seeing the similarity of quantum physics and Buddhism. The idea of universal interdependence, characteristic of relational interpretations of quantum physics, also contributes to strengthening the idea of its similarity with Buddhist ontology. However, as the analysis of two representative comparative approaches shows – one developed by W. Mansfield from the side of physics, and the other developed by A. A. Terentyev from the side of Buddhism – the general tendency to compare the ontology of quantum physics and Buddhism is based on the incorrect reduction of Buddhist ontology to the doctrine of dependent origination and the wrongful identification of emptiness with dependent origination. Although the perception of Buddhist ontology as «Indra’s net» serves for comparativists from the side of physics, as well as for a wide circle of intellectuals, as the first step towards understanding the closeness of Buddhist philosophy to modern science, nevertheless, such popular interpretations are not entirely correct.
Niels Bohr himself pointed out to similarity of some philosophic approaches in quantum mechanics and in Buddhism. Some modern interpretations of quantum mechanics go even closer to the Buddhist approach, such as Everett interpretation and, specifically, the recent 'Extended Everett Concept' developed by M.B. Mensky. The present paper shows that both Buddhist thinkers and modern physicists, using very different methods, arrived basically at the same description of reality we live in. This is the point where the parallel worlds of Buddhism and Physics unexpectedly touched each other, and the deeper meaning of this contact is yet to be appreciated by both parties.
NeuroQuantology | March 2013 | Volume 11 | Issue 1| Suppl 1 | Page 123-128
This study illuminates the intriguing parallels between Buddhism, consciousness, and the principles of quantum physics. It engages in a nuanced exploration of the Buddhist concept of _pratītya-samutpāda_, or ‘dependent origination,’ and its resonance with quantum theory's elucidation of the interconnectedness and non-locality in the universe. The paper presents a cross-disciplinary dialogue, bridging the spiritual wisdom of Buddhism with quantum theory's frontier understanding of reality through observation and consciousness at the _Trikaya_ realms, and discusses consciousness’s place within this nexus. By doing so, the study endeavours to enhance our comprehension of the subjective ‘self’ in relation to the temporality of the objective ‘reality’ as portrayed in both spiritual and scientific discourses. This intersectionality offers new insights and perspectives on the nature of consciousness and reality, potentially stimulating further research in physics and philosophy.
The Buddhist metaphysical conceptual analysis of the nature of reality has always been founded upon the basis of a rigorous employment of scrupulously coherent conceptual analysis, which is in turn based upon an empirical observation of experience in a manner appropriate to the time, although one major difference between the empirical attitude of Western science and philosophy during the age of science and that of Buddhism was the Buddhist development of rigorous techniques of meditation in order to explore the structure and nature of consciousness. In this paper I will use the Buddhist philosopher Dharmakirti‘s imaginative deconstruction of reality, in the context of quantum theory, to try to answer the question which seems to be posed by quantum theory: Is 'Reality' really real? In our search for the ultimate nature of reality we have to leave behind the 'seeming' appearances of the everyday world, however persuasive the appearance may be, and break through to a more 'ultimate truth' concerning the nature of reality. We shall discover that Dharmakirti's philosophical analysis, alongside other Buddhist insights, which lead to the 'ultimate' realm of 'empty' Mindnature, prefigures modern quantum discoveries.
Purpose: The convergence of ancient metaphysical thought and modern scientific inquiry has increasingly drawn attention to the philosophical parallels between Advaita Vedanta, as expounded in the Upanishads, and modern quantum physics. Both systems, despite their distinct methodologies and epistemological foundations, challenge classical notions of reality, duality, and the role of the observer in the universe. This paper explores key parallels, focusing on concepts such as non-duality (Advaita), the observer effect, quantum entanglement, and the nature of consciousness. The Upanishadic idea of Brahman as the ultimate, indivisible reality aligns intriguingly with quantum physics' understanding of non-locality and the interconnectedness of particles. Methodology: In this paper, the exploratory qualitative research method is used. The relevant information is collected using keyword-based search in Google search engine, Google Scholar search engine, and AI-driven GPTs. This information is analysed and interpreted as per the objectives of the paper. Originality/ Values: The observer-dependent nature of quantum measurement resonates with the Upanishadic assertion that reality is shaped by consciousness (Chaitanya). By conducting a comparative analysis, this research aims to bridge the gap between spiritual philosophy and empirical science, offering new perspectives on the nature of existence, perception, and the fabric of reality. Results/Analysis: Ultimately, the convergence of Advaita Vedanta and quantum physics reminds us of the vast depths of reality that lie beyond our everyday perception. It invites us to approach life with humility, openness, and a willingness to embrace the unknown. Type of Paper: Exploratory Research.
Metaphysics, as discipline dealing with the most fundamental aspects of reality, studies the essence of entities, leaving to particular sciences the study of empirical, specific, changeable and unstable aspects. In this sense metaphysics is close to ontology, tackling problems as the existence of God, the being in himself, the immortality of consciousness, the origin and meaning of the universe. Speculative physics pushes its interest to metaphysical questions too, both at atechnical (mathematical) level, and at the level of thought (in relation to philosophy). In recentyears interesting concepts and ideas have been considered and developed, involving the latest unified quantum-relativistic theories and the consequences on reality deriving from them.The search for a meaning of life, one of Anscombe’s themes, finds ferment in the search for meaning about the existence of our universe in itself and as a possible part of a multiverse containing it.The problem of measurement in quantum mechanics appears from the application of themathematical formalism to macroscopic situations and the central position of the observer in this process has produced a deviation towards a metaphysical subjectivism. There are controversial aspects about the role of consciousness in the process of reducing the wave function of quantum mechanics. This narrows the field of validity of some fundamental principles during the interaction between microsystems and macrosystems, with consequent diversification of thedefinition of the ontological state of consciousness and reality. (Local) holism has often been linked to Wittgenstein. From Wittgenstein’s answers to the paradoxes of communication and conceptual relativism, a tension emerges in his vision of linguistic games and in his mental experiments, traditionally interpreted in contrasting ways. This tension can be better understoodthrough some reflections by Wittgenstein on Einstein and his theory of relativity.
Rudyard Kipling, the famous english author of « The Jungle Book », born in India, wrote one day these words: « Oh, East is East and West is West, and never the twain shall meet ». In my paper I show that Kipling was not completely right. I try to show the common ground between buddhist philosophy and quantum physics. There is a surprising parallelism between the philosophical concept of reality articulated by Nagarjuna and the physical concept of reality implied by quantum physics. For neither is there a fundamental core to reality, rather reality consists of systems of interacting objects. Such concepts of reality cannot be reconciled with the substantial, subjective, holistic or instrumentalistic concepts of reality which underlie modern modes of thought.