Difference between revisions of "Toward a Buddhist Philosophy of Science"
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| − | + | [[Science]] is the cornerstone of the European-American culture that has transformed the entire globe over the last few centuries. [[Buddhism]] is a deeply rooted [[religious]] [[tradition]] of Asia, now emerging as a powerful global voice. [[Science]] and [[Buddhism]] both address the nature of human experience, but in quite different ways. [[Science]] elaborates and refines a collection of interconnected theories, facts, procedures, and equipment, constituting an ever more powerful tool for working with and in the [[world]]. [[Buddhism]] focuses more on the [[mind]] and how our way of [[thinking]] affects our experience. | |
| − | Science is the cornerstone of the European-American culture that has transformed the entire globe over the last few centuries. Buddhism is a deeply rooted religious tradition of Asia, now emerging as a powerful global voice. Science and Buddhism both address the nature of human experience, but in quite different ways. Science elaborates and refines a collection of interconnected theories, facts, procedures, and equipment, constituting an ever more powerful tool for working with and in the world. Buddhism | ||
| − | Both science and Buddhism show how everyday appearances arise from underlying structures. By understanding these structures one gains new freedom, to choose among alternatives by working effectively with the cause and effect relations. Science has given us great power to understand and change the world. But this power has also let us create new and bigger problems for ourselves. Without examining how the dynamics of mind underlies our experience, it might seem that the evolutionary path of science and technology is a matter beyond our choice or responsibility. But the profound insights of Buddhism reveal that our perceptions and actions arise in habitual self-reinforcing cycles, and the methods taught in the Buddhist tradition enable us to intervene in these cycles. | + | Both [[science]] and [[Buddhism]] show how everyday appearances arise from underlying structures. By understanding these structures one gains new freedom, to choose among alternatives by working effectively with the cause and effect relations. [[Science]] has given us [[great power]] to understand and change the [[world]]. But this [[power]] has also let us create new and bigger problems for ourselves. Without examining how the dynamics of [[mind]] underlies our experience, it might seem that the evolutionary [[path]] of [[science]] and technology is a matter beyond our choice or responsibility. But the profound insights of [[Buddhism]] reveal that our [[perceptions]] and actions arise in habitual [[self]]-reinforcing cycles, and the methods taught in the [[Buddhist]] [[tradition]] enable us to intervene in these cycles. |
| − | Science and technology in some form or other, which is to say some way of thinking about and working with the world, are a fundamental dimension of human existence. Modern science has blossomed by driving the refinement of ideas through public debate grounded in clear evidence. Buddhism shows the dynamics underlying any such evolving pattern of experience, and provides tools to open these patterns to boundless freedom and joy. | + | [[Science]] and {{Wiki|technology}} in some form or other, which is to say some way of [[thinking]] about and working with the [[world]], are a fundamental dimension of human existence. Modern [[science]] has blossomed by driving the refinement of ideas through public [[debate]] grounded in clear evidence. [[Buddhism]] shows the dynamics underlying any such evolving pattern of experience, and provides tools to open these patterns to boundless freedom and joy. |
| − | + | ===Thang-tong Gyalpo=== | |
| + | [[File:Tangdong Gyalpo.jpg|thumb|250px|[[Traditional]] portrait of [[Thang-tong Gyalpo]] (pronounced "[[Tangdong Gyalpo]]"), who lived from 1385 to 1509. The picture was painted by Thinley Chojor of Woodstock, {{Wiki|New York}}.]] | ||
| − | + | [[Thang-tong Gyalpo]] was a great [[Buddhist]] [[master]] and also a pioneering civil engineer. He is said to have built 58 iron chain suspension bridges around [[Tibet]], several of which are still in use; therefore he is portrayed holding a section of iron chain in his right hand. I have put his portrait at the head of this essay to demonstrate that profound [[Buddhist]] [[realization]] is entirely compatible with advanced technological achievement. In fact the point of [[Buddhist]] practice, at least in the [[Mahayana]] [[traditions]], is to become able to help others more effectively by all possible means, including feats of engineering, [[medicine]], etc. | |
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| − | + | In addition to his engineering feats, [[Thang-tong Gyalpo]] founded the [http://arts.cultural-china.com/en/87Arts9963.html Ace Lhamo] operatic [[tradition]] of [[Tibet]]. He is also a principle [[lineage]] [[Lama]] of the [[Shangpa Kagyu lineage]]. | |
| − | Thang-tong Gyalpo | ||
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| − | Thang-tong Gyalpo | + | Discussion or mention of [[Thang-tong Gyalpo]] can be found in: |
| − | + | * Crystal Mirror VI (Dharma 1984). One page biography with full page line drawing. | |
| + | * Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen (Shambhala 1989) | ||
| + | * Homage to Khyab Je Kalu Rinpoche (Kagyu Droden Kunchab 1992). Shows position in Shangpa Kagyu lineage. | ||
| + | * Michael Aris, Bhutan: The Early History of a Himalayan Kingdom (Aris & Phillips 1979). Four page discussion of biographic materials, under heading "lCags-zam-pa" (iron bridge builder) | ||
| + | * Michael Aris, Hidden Treasures and Secret Lives: A Study of Pemalingpa (1450-1521) and the Sixth Dalai Lama (1683-1706) (Kegan Paul 1989) | ||
| + | * Stephen Batchelor, The Tibet Guide (Wisdom 1987) | ||
| + | * Gyurme Dorje (ed.), Tibet Handbook: with Bhutan (Passport Books 1996) | ||
| + | * Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History (Wisdom 1991). Two page biography with line drawing. | ||
| + | * Barbara Erickson, Tibet: Abode of the Gods, Pearl of the Motherland (Pacific View Press 1997) facing page 159 is a marvelous photograph of an "ancient iron bridge spanning the Namling River" which must be one of Thang-tong Gyalpo's bridges. | ||
| + | * Alain Fromaget, "Lhamo", in Chö Yang: The Voice of Tibetan Religion and Culture (Year of Tibet Edition). One page on Thang-tong Gyalpo's founding of the Tibetan operatic tradition. | ||
| + | * Janet Gyatso, "The Literary Traditions of Thang-stong rGyal-po: A Study of Visionary Buddhism in Tibet", PhD Diss. Berkeley 1981 | ||
| + | * Janet Gyatso, "Thang-stong rGyal-po, Father of the Tibetan Drama Tradition: The Bodhisattva as Artist", in Jamyang Norbu (ed.), Zlos-Gar: Performing Traditions of Tibet (Library of Tibetan Works and Archives 1986)<br/>from p. 93:<br/> "I (want) all sentient beings ... to enjoy the glory of a good life and to be established on the high level of the auspicious insurpassible enlightenment. Therefore I will labor with earth, stone, and wood. I will build as many chapels and images as possible in key spots beneficial to the people of this Land of Snow, in lonely places to protect against robbers and demon bandits, and in the narrow paths and waterways where gods, ghosts, and men travel. And I will build ferries and precious firm iron bridges on all the great rivers. Thus this auspicious circumstance is leading towards so much happiness for all beings." | ||
| + | * Janet Gyatso, "Genre, Authorship, and Transmission in Visionary Buddhism: The Literary Traditions of Thang-stong rGyal-po", in Steven D. Goodman and Ronald M. Davidson (eds.) Tibetan Buddhism: Reason and Revelation (SUNY 1992) | ||
| + | * Janet Gyatso, Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary (Princeton 1998) | ||
| + | * The Fifteenth Karmapa Kakhyab Dorje, A Continuous Rain to Benefit Beings (Kagyu Kunkhyab Chuling) | ||
| + | * Patrul Rinpoche, The Words of My Perfect Teacher (HarperCollins 1994) | ||
| + | * Hugh Richardson, High Peaks, Pure Earth: Collected Writings on Tibetan History and Culture (Serindia 1998) | ||
| + | * The Life of Shabkar: The Autobiography of a Tibetan Yogi , Matthieu Ricard (trans.), (SUNY 1994) | ||
| + | * Joanna Ross, Lhamo: Opera from the Roof of the World (Paljor 1995). About five pages on Thang-tong Gyalpo and the beginning of the Lhamo tradition. | ||
| + | * The Twelfth Tai Situ Rinpoche, Relative World, Ultimate Mind (Shambhala 1992) | ||
| + | * David Snellgrove and Hugh Richardson, A Cultural History of Tibet (Praeger 1968, reprint Prajna 1980) | ||
| + | * Cyrus Stearns, The Life and Teachings of the Tibetan Saint Thang-stong rgyal-po, "King of the Empty Plain" (Univ. Washington, Master's thesis, 1980) | ||
| + | * Cyrus Stearns, King of the Empty Plain: The Tibetan Iron-Bridge Builder Tangtong Gyalpo (Snow Lion 2007) | ||
| + | * R. A. Stein, Tibetan Civilization (Stanford 1972) | ||
| + | * Tulku Thondup Rinpoche, Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Buddhism (Wisdom 1986) | ||
| + | * Roberto Vitali, Early Temples of Central Tibet (Serindia 1990) pp. 123-136 discusses Riwoche Stupa, a great construction project of Thang-tong Gyalpo, including several interior and exterior photographs. Vitali's book includes a two page excerpt from the traditional biography of Thang-tong Gyalpo. | ||
| + | * Roberto Vitali, The Kingdoms of Gu.ge Pu.hrang: According to mNga'.ris rgyal.rabs by Gu.ge mkhan.chen Ngag.dbang grags.pa (Tho.ling gtsug.lag.khang.lo.gcig.stong 'khor.ba'i rjes.dran.mdzad sgo'i go.sgrig tshogs.chung 1996) | ||
| + | * Ngawang Zangpo (trans.), Jamgon Kongtrul's Retreat Manual (Snow Lion 1994) | ||
| − | + | Read more in http://interdependentscience.com | |
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{{R}} | {{R}} | ||
[http://interdependentscience.com/ interdependentscience.com] | [http://interdependentscience.com/ interdependentscience.com] | ||
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[[Category:Buddhist Philosophy]] | [[Category:Buddhist Philosophy]] | ||
Revision as of 08:43, 23 July 2013
Science is the cornerstone of the European-American culture that has transformed the entire globe over the last few centuries. Buddhism is a deeply rooted religious tradition of Asia, now emerging as a powerful global voice. Science and Buddhism both address the nature of human experience, but in quite different ways. Science elaborates and refines a collection of interconnected theories, facts, procedures, and equipment, constituting an ever more powerful tool for working with and in the world. Buddhism focuses more on the mind and how our way of thinking affects our experience.
Both science and Buddhism show how everyday appearances arise from underlying structures. By understanding these structures one gains new freedom, to choose among alternatives by working effectively with the cause and effect relations. Science has given us great power to understand and change the world. But this power has also let us create new and bigger problems for ourselves. Without examining how the dynamics of mind underlies our experience, it might seem that the evolutionary path of science and technology is a matter beyond our choice or responsibility. But the profound insights of Buddhism reveal that our perceptions and actions arise in habitual self-reinforcing cycles, and the methods taught in the Buddhist tradition enable us to intervene in these cycles.
Science and technology in some form or other, which is to say some way of thinking about and working with the world, are a fundamental dimension of human existence. Modern science has blossomed by driving the refinement of ideas through public debate grounded in clear evidence. Buddhism shows the dynamics underlying any such evolving pattern of experience, and provides tools to open these patterns to boundless freedom and joy.
Thang-tong Gyalpo
Traditional portrait of Thang-tong Gyalpo (pronounced "Tangdong Gyalpo"), who lived from 1385 to 1509. The picture was painted by Thinley Chojor of Woodstock, New York.
Thang-tong Gyalpo was a great Buddhist master and also a pioneering civil engineer. He is said to have built 58 iron chain suspension bridges around Tibet, several of which are still in use; therefore he is portrayed holding a section of iron chain in his right hand. I have put his portrait at the head of this essay to demonstrate that profound Buddhist realization is entirely compatible with advanced technological achievement. In fact the point of Buddhist practice, at least in the Mahayana traditions, is to become able to help others more effectively by all possible means, including feats of engineering, medicine, etc.
In addition to his engineering feats, Thang-tong Gyalpo founded the Ace Lhamo operatic tradition of Tibet. He is also a principle lineage Lama of the Shangpa Kagyu lineage.
Discussion or mention of Thang-tong Gyalpo can be found in:
- Crystal Mirror VI (Dharma 1984). One page biography with full page line drawing.
- Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen (Shambhala 1989)
- Homage to Khyab Je Kalu Rinpoche (Kagyu Droden Kunchab 1992). Shows position in Shangpa Kagyu lineage.
- Michael Aris, Bhutan: The Early History of a Himalayan Kingdom (Aris & Phillips 1979). Four page discussion of biographic materials, under heading "lCags-zam-pa" (iron bridge builder)
- Michael Aris, Hidden Treasures and Secret Lives: A Study of Pemalingpa (1450-1521) and the Sixth Dalai Lama (1683-1706) (Kegan Paul 1989)
- Stephen Batchelor, The Tibet Guide (Wisdom 1987)
- Gyurme Dorje (ed.), Tibet Handbook: with Bhutan (Passport Books 1996)
- Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History (Wisdom 1991). Two page biography with line drawing.
- Barbara Erickson, Tibet: Abode of the Gods, Pearl of the Motherland (Pacific View Press 1997) facing page 159 is a marvelous photograph of an "ancient iron bridge spanning the Namling River" which must be one of Thang-tong Gyalpo's bridges.
- Alain Fromaget, "Lhamo", in Chö Yang: The Voice of Tibetan Religion and Culture (Year of Tibet Edition). One page on Thang-tong Gyalpo's founding of the Tibetan operatic tradition.
- Janet Gyatso, "The Literary Traditions of Thang-stong rGyal-po: A Study of Visionary Buddhism in Tibet", PhD Diss. Berkeley 1981
- Janet Gyatso, "Thang-stong rGyal-po, Father of the Tibetan Drama Tradition: The Bodhisattva as Artist", in Jamyang Norbu (ed.), Zlos-Gar: Performing Traditions of Tibet (Library of Tibetan Works and Archives 1986)
from p. 93:
"I (want) all sentient beings ... to enjoy the glory of a good life and to be established on the high level of the auspicious insurpassible enlightenment. Therefore I will labor with earth, stone, and wood. I will build as many chapels and images as possible in key spots beneficial to the people of this Land of Snow, in lonely places to protect against robbers and demon bandits, and in the narrow paths and waterways where gods, ghosts, and men travel. And I will build ferries and precious firm iron bridges on all the great rivers. Thus this auspicious circumstance is leading towards so much happiness for all beings." - Janet Gyatso, "Genre, Authorship, and Transmission in Visionary Buddhism: The Literary Traditions of Thang-stong rGyal-po", in Steven D. Goodman and Ronald M. Davidson (eds.) Tibetan Buddhism: Reason and Revelation (SUNY 1992)
- Janet Gyatso, Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary (Princeton 1998)
- The Fifteenth Karmapa Kakhyab Dorje, A Continuous Rain to Benefit Beings (Kagyu Kunkhyab Chuling)
- Patrul Rinpoche, The Words of My Perfect Teacher (HarperCollins 1994)
- Hugh Richardson, High Peaks, Pure Earth: Collected Writings on Tibetan History and Culture (Serindia 1998)
- The Life of Shabkar: The Autobiography of a Tibetan Yogi , Matthieu Ricard (trans.), (SUNY 1994)
- Joanna Ross, Lhamo: Opera from the Roof of the World (Paljor 1995). About five pages on Thang-tong Gyalpo and the beginning of the Lhamo tradition.
- The Twelfth Tai Situ Rinpoche, Relative World, Ultimate Mind (Shambhala 1992)
- David Snellgrove and Hugh Richardson, A Cultural History of Tibet (Praeger 1968, reprint Prajna 1980)
- Cyrus Stearns, The Life and Teachings of the Tibetan Saint Thang-stong rgyal-po, "King of the Empty Plain" (Univ. Washington, Master's thesis, 1980)
- Cyrus Stearns, King of the Empty Plain: The Tibetan Iron-Bridge Builder Tangtong Gyalpo (Snow Lion 2007)
- R. A. Stein, Tibetan Civilization (Stanford 1972)
- Tulku Thondup Rinpoche, Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Buddhism (Wisdom 1986)
- Roberto Vitali, Early Temples of Central Tibet (Serindia 1990) pp. 123-136 discusses Riwoche Stupa, a great construction project of Thang-tong Gyalpo, including several interior and exterior photographs. Vitali's book includes a two page excerpt from the traditional biography of Thang-tong Gyalpo.
- Roberto Vitali, The Kingdoms of Gu.ge Pu.hrang: According to mNga'.ris rgyal.rabs by Gu.ge mkhan.chen Ngag.dbang grags.pa (Tho.ling gtsug.lag.khang.lo.gcig.stong 'khor.ba'i rjes.dran.mdzad sgo'i go.sgrig tshogs.chung 1996)
- Ngawang Zangpo (trans.), Jamgon Kongtrul's Retreat Manual (Snow Lion 1994)
Read more in http://interdependentscience.com
