The Intersections of Buddhism and Quantum Physics and Their Implications

At the beginning of the twentieth century, the realm of science underwent a revolution, most of which was propelled by the discovery of quantum physics. (Heisenberg 1925, Schrödinger 1926) This discovery has significant implications for the ongoing attempt to bridge the gap between science and spirituality. Modern Buddhist scholars and scientists have come to find striking similarities between the philosophical concepts articulated by Mahayana Buddhism, such as the teaching of emptiness by Nagarjuna, and that implied by quantum physics (Kohl 2007). Most significantly, both suggest the absence of a stable, fundamental core to reality and that the universe is made up of nothing else but systems of interrelationships. In this short article, the intersection between Buddhism and quantum physics will be explored, with a focus on the doctrine of Emptiness and the Two Truths as taught by Nagarjuna.

Quantum Physics 's Views on Reality

Before discovering quantum mechanics, classical physics based its assumptions on atomism and the existence of objective reality. Developed by physicists such as Isaac Newton and James Maxwell, space and time are assumed to be something absolute and rigid, rather than relative and dynamic. (Greene, 2004) In quantum physics, however, this rigid notion of reality is questioned. For example, the quantum concept of superposition suggests objects can exist in multiple places or states simultaneously and have many configurations. (Dirk and Zeilinger 2000) The phenomenon of"entanglement!#shows two or more objects can correlate and influence one another even when separated by physical distance, which violates our understanding of locality. (Horodecki et al., 2009) The "uncertainty principle!#tells us we can never know at the same time what an electron does and where it is. (Carroll and Sebens 2014) All these discoveries offer an entirely different way of understanding the world and dismantling the belief that the law of nature is tangible, deterministic, and predictable. The old understanding of how the world operates is based on atomism, which concerns

the movement of individual atoms and the mathematical laws that govern them. Therefore, the questions raised by quantum physics about whether or not there are independent atoms or objects with stable cores present radical challenges to the old view of reality. Furthermore, the idea that people and phenomena are self-enclosed, definition, and permanent entity could no longer be upheld. (Wallace 2004) Quantum physics reveals to us that all human beings have measurements and estimates that are limited in nature. Thus, at any given moment, all we have is an incomplete picture of the actual nature of reality.

The Buddhist Notion of Emptiness

Though not all Buddhists equate emptiness with dependent arising, those in
the Madhyamaka school, following the teaching of Nagarjuna, does so because both notions refute inherent existence (svabhava). (Rupert 1998) The doctrine of dependent arising states that everything is composed of dependently related causes and conditions, and nothing can exist independently and substantially. Thus, the universe is made up not of separate entities but of continuously interacting phenomena. Like in science, in Buddhism there is no God, no creator, nor is there a fixed, permanent center. Nagarjuna famously argued that if a phenomenon is dependently originated, it must not have inherent existence, so the two are contradictory to each other. (Hopkins 1997) Since all things and events, whether material, mental, or even abstract concepts like time are devoid of objective, independent existence, they are all 'empty'. (Dalai Lama 2006) In other words, Nagarjuna's thesis can be summarised as such: Everything is dependent and, therefore empty. (Kerzin 2019)

To Nagarjuna, fundamental reality is about the interrelations between objects. This concept of interdependence echoes the concept of 'inseparability!#and "entanglement!#in quantum physics. (Sanpera, Tarrach and Vidal 1998) Both Buddhism and quantum physics raise the question of if it is possible at all to define a 'thing' or a 'phenomenon' as existing autonomously and separate from other phenomena in the world. (Matthieu and Thuan 2009)

Dependent on the Observer

There are multiple layers of complexity and subtlety to the teaching of 'dependent arising'. (Kerzin 2019) The most subtle aspect of the doctrine concerns the distinction between the "designation

bases!#of phenomena and their "designation!. A phenomenon's apparent characteristics like shapes and forms are simply their "designation bases.!#But the "designation!#itself is created by mental

activities through which a separate reality is created. Those who follow the teachings of Prāsaṅgika- Madhyamaka schools subscribe to this understanding. They hold that phenomena only come to be when the mind applies conceptual conventions to mere experiences. (Tegchok and Tegchok 2012) In other words, our consciousness plays a major role in creating our reality.

In quantum physics, light and matter are dualistic; photons" and electrons can appear aa waves or particles. The most radical finding in quantum physics is that elements remain suspended in a superposition until it is observed, and it is only after there is an observer could the element be seen as to which way it goes. This quantum understanding is illustrated by the analogy of Schrцdinger's cat: A cat is placed inside a box and faces a 50 percent chance of dying from a radioactive toxin. Until the observer opens the lid, the cat is suspended between the states of being alive and dead, defying our sense of certainty about the world. Once observed, however, the superposition collapses and a specific position is decided upon. (Kohl 2009) As illustrated by this example, before particles interact with the human mind through observation, there is no objective reality— both the dead cat and the alive cat do not exist independently or objectively. In other words, quantum entities do not exist in their own rights until they are observed. Consciousness is a key factor in 'creating' existence out of an infinite undetermined realm of quantum potentiality. Like the Buddhists posit, not only that our mind play a big role in creating what we perceive, it is also our consciousness that assumes there is an objective reality. There are no fixed results to the experiment outside of the mind. (Smetham 2011)

The Two Truths Doctrine

For the Madhyamaka Buddhists, as a phenomenon is dependently originated, it must be devoid of inherent existence. Since anything known to our experience dependently arises, it cannot be real. On the other hand, however, since we experience them, we cannot simply say phenomena do not exist. To say that nothing exists would be a nihilistic view, but to say everything has a permanent, substantial substance would be falling into the trap of material realism. To mediate between the two extreme views of eternalism and annihilation, Nargajuna offered the teaching of the "Two Truths.!# This teaching affirms that objects do exist, but only in a nominal, conventional way. (Cheng 1981; Kerzin 2017) Nagarjuna did not deny conventional truth as perceived by ordinary people but

affirmed that when one penetrates the true nature of reality, one will find that people, objects, and phenomena are all devoid of intrinsic existence.

The ambiguity revealed by the phenomenon of superposition, as exemplified in a split-beam experiment in quantum physics, echoes the Madhyamaka existential tetralemma of extremes— neither existent, nor non-existent, nor both nor neither. (Phuntsho 2005) Atomic reality does not independently exist on its own as it originates from complex interactions between causes, conditions, and various aspects of reality, including human consciousness. At the same time, atomic reality cannot be said to be utterly non-existent because they are experienced and do appear when conditions come together. They are simply not fully and independently existent.

One can say that in quantum physics, there are two levels of reality: the quantum world and the apparent, 'visual', material world. The former consists of nothing more than a pool of potentiality, whilst the latter is the experiences of sentient beings, which comes about only when the pool of potentiality interacts with human consciousness. Some scholars suggest that these two levels can easily be shown to correspond to the Buddhist' two truths' or 'two realities.!#(Smetham 2011) On the material level, it would seem that physical 'truth' exists independent of human observation of them. This seeming appearance of the material world is separated from the ultimate truth, which, once analyzed with quantum theory, emerges. The deeper, non-dual level of reality consists only of potentiality, and in which there is no reality independent of the human mind. This layer of 'truth' is hidden from those who have not thoroughly analyzed their perception through quantum theory or those who have not understood the deepest Buddhist wisdom.

Some Differences

Despite the many overlaps, quantum physics and Buddhism are not identical; the two spheres often have different aims, purposes, and uses. Science is a rigorous, empirical examination of the nature of reality, to give humans the power to have foresight about the future. (Forster 2002) The main objective of Buddhism, on the other hand, is to alleviate human suffering. Buddhists!# primary focus is on mental phenomena (Antoine, Dunne, and Davidson, 2007), while physicists are mostly concerned with physical phenomena. (Wallace 2004) Although Buddhists are also interested in understanding the law of nature and how phenomena come to be, it place a heavier emphasis on the human mind and human behaviors, including ethics.

Since science is the antithesis of dogma and blind faith, every finding in science must be empirically verified to be considered valid. Buddhism also encourages practitioners to build their faith on personal experience and to validate by practice, but in Buddhism, this is not essential. Someone may benefit from receiving a Buddhist doctrine even without seeing the empirical evidence.

At this juncture in time, it would be too much of a generalization to say all of Buddhism is compatible with quantum science. In some parts of the world, Buddhists emphasize specific rituals, the use of charms, and devotion without questions; these elements of Buddhism, at least before further investigation of their scientific bases are made, remain questionable for the majority of the scientific community.

Implications

For centuries, Buddhism has been concerned with the eradication of suffering for humankind. For Nagarjuna, the theory of emptiness is not merely theoretical but has profound implications when it comes to how we live our lives. (Dalai Lama 2006) Ultimately, it is because of a belief in intrinsic existence that one identifies with the idea of a 'self', and attributes permanence and substance to themselves and others. This misguided belief leads to deluded attractions and aversions, from which a chain of mental afflictions, destructive behaviors, and streams of suffering result. If we can loosen our attachment to the notion of a fixed reality and the belief in the substantiality of 'self', and truly see through the illusions the mind has fabricated, then the wall between ourselves and others can be readily dissolved.

Although Buddhism and quantum physics are not the same, when Buddhist teachings find their intersections with discoveries in quantum physics, we have a more complete picture of reality. As taught by Buddhism and confirmed by quantum physics, we live in a world where all things are interlinked— there is no sharp distinction between 'here' and 'there', me' and 'others.’ We can begin to see that we are one with everyone else in the world, like brothers and sisters. (Kerzin 2019). In such a world, mental defilements such as anxiety, hatred, and envy could find no basis. Understanding our role in the universe more accurately, we may find footing for a sense of universal responsibility, from which compassion and loving-kindness arise. Combining this realization of interdependence with an embodied understanding of the emptiness of "self! we will no longer be trapped in a narrow-minded selfish preoccupation. If this is achieved on a collective level, changes

in the world towards collective welfare can be made. Ultimately, there is profound meaning to the exploration of the overlap between Buddhist teachings and science that extends beyond metaphysics and into the betterment of humanity.

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