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8/24/13 2:09 AM
The realization that reality is a vibrating quantum blob -- which is remembered through mindfulness --- is to understand that materiality (surface and color properties) is not real, and that only immateriality (vibrating quantum abstract atoms) is real. This realization is an escape from the prison planet: a release from the prison by understanding that the prison never existed, there was always only Nirvana.
Nirvana is a direct realization of flashing quantum atoms; to see that they are real and that the ordinary empirical reality is not. The nirvanic observer will directly apprehend 'many' philosophical atoms with the third eye, but will report (if she reports anything) that there is only one, since they are all indistinguishable.
more video: http://www.youtube.com/watch?v=NcuYMRG2wRM
Buddhist atomism is a school of atomistic Buddhist philosophy that flourished on the Indian subcontinent during two major periods. During the first phase, which began to develop prior to the 4th century BCE, Buddhist atomism had a very qualitative, Aristotelian-style atomic theory. This form of atomism identifies four kinds of atoms, corresponding to the standard elements. Each of these elements has a specific property, such as solidity or motion, and performs a specific function in mixtures, such as providing support or causing growth. Like the Hindus and Jains, the Buddhists were able to integrate a theory of atomism with their logical presuppositions.
The second phase of Buddhist atomism, which flourished in the 7th century CE, was very different from the first. Indian Buddhist philosophers, including Dharmakirti and Dignāga, considered atoms to be point-sized, durationless, and made of energy. In discussing Buddhist atomism, Stcherbatsky writes:
... The Buddhists denied the existence of substantial matter altogether. Movement consists for them of moments, it is a staccato movement, momentary flashes of a stream of energy... "Everything is evanescent," ... says the Buddhist, because there is no stuff ... Both systems [Sānkhya and later Indian Buddhism] share in common a tendency to push the analysis of Existence up to its minutest, last elements which are imagined as absolute qualities, or things possessing only one unique quality. They are called "qualities" (guna-dharma) in both systems in the sense of absolute qualities, a kind of atomic, or intra-atomic, energies of which the empirical things are composed. Both systems, therefore, agree in denying the objective reality of the categories of Substance and Quality, ... and of the relation of Inference uniting them. There is in Sānkhya philosophy no separate existence of qualities. What we call quality is but a particular manifestation of a subtle entity. To every new unit of quality corresponds a subtle quantum of matter which is called guna "quality", but represents a subtle substantive entity. The same applies to early Buddhism where all qualities are substantive ... or, more precisely, dynamic entities, although they are also called dharmas ("qualities").
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