Science at the crossroads: Understanding the modern world

Although Buddhist contemplative tradition and modern science have evolved from different historical, intellectual and cultural roots, I believe that at heart they share significant commonalities, especially in their basic philosophical outlook and methodology. On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualised as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality.

Both Buddhism and science prefer to account for the evolution and emergence of the cosmos and life in terms of the complex interrelations of the natural laws of cause and effect. From the methodological perspective, both traditions emphasise the role of empiricism. For example, in the Buddhist investigative tradition, between the three recognised sources of knowledge—experience, reason and testimony—it is the evidence of the experience that takes precedence, with reason coming second and testimony last.

This means that, in the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be. Even in the case of knowledge derived through reason or inference, its validity must derive ultimately from some observed facts of experience. Because of this methodological standpoint, I have often remarked to my Buddhist colleagues that the empirically verified insights of modern cosmology and astronomy must compel us now to modify, or in some cases reject, many aspects of traditional cosmology as found in ancient Buddhist texts.

Since the primary motive underlying the Buddhist investigation of reality is the fundamental quest for overcoming suffering and perfecting the human condition, the primary orientation of the Buddhist investigative tradition has been toward understanding the human mind and its various functions. The assumption here is that by gaining deeper insight into the human psyche, we might find ways of transforming our thoughts, emotions and their underlying propensities so that a more wholesome and fulfilling way of being can be found. It is in this context that the Buddhist tradition has devised a rich classification of mental states, as well as contemplative techniques for refining specific mental qualities.

So a genuine exchange between the cumulative knowledge and experience of Buddhism and modern science on a wide-ranging issues pertaining to the human mind, from cognition and emotion to understanding the capacity for transformation inherent in the human brain can be deeply interesting and potentially beneficial as well. In my own experience, I have felt deeply enriched by engaging in conversations with neuroscientists and psychologists on such questions as the nature and role of positive and negative emotions, attention, imagery, as well the plasticity of the brain. The compelling evidence from neuroscience and medical science of the crucial role of simple physical touch for even the physical enlargement of an infant’s brain during the first few weeks powerfully brings home the intimate connection between compassion and human happiness.