Buddhism, Christianity, Quantum Mechanics and the Dinosuar

This work suggests a model allowing to explain many religious outlooks, such as expiatory sacrifice, karma, etc., as well as certain paradoxes of modern physics. Besides, this model pretends to play a role of a new ideology.

It is interesting to study sciences from the particular to the common, i.e. in the way they evolved. Then the chaotic flashing of different facts and observations gradually transforms to the majestic spinning round some centers – general principles. Externally different phenomena turn out to be the consequences the same reasons, while competitive theories – particular cases of a more general doctrine. And probably it is possible to affirm that the attempts to unite different phenomena by one principle are very useful for science. Besides, such an approach would be very useful during the analysis of the observations, which are considered to be inaccessible to studying by science. For we know that many phenomena that used to be considered supernatural in the ancient times are well studied nowadays. In any case, I decided that it is worth to attempt and tried to formulate a model, in which Buddhism and Christianity would be  two non-conflicting views on the same but from different sides, Buddhism – from without, and Christianity – from within.           

So, first – the model itself. Let us imagine some essences, named perceptions, which exist in their own world, almost incomprehensible for us. This world is extremely difficult to comprehend, so sophisticated that the untrained perception will experience unimaginable torments. Those which we would experience if we found ourselves in a room with deafening sound and dazzling flashes of light. However, by immature essences these torments are connected not with the level of influence but with that fact that they cannot perceive their world with all its interrelations; for them it is an unimaginable, scaring chaos. So, what is to be done? It is necessary to create a rehabilitation program for training of perceptions to comprehend their world. And what can better prepare immature essence to the “adult” life than the game? And they play. Each of these perceptions is involved in the game, just as we plunge into our dreams every night. And just as we do not perceive what is going on in reality, playing or sleeping perceptions do not apprehend the outer world.

The perception that reached the necessary level of apprehension should wake up itself, shaking off their dream-world, which they do not need anymore. The same thing happens to us – the dream ceases if we realize that it was just a dream and recall ourselves in the other world – in reality. But what one should do in order that from a mere illusion the dream turned into a bridge between the present and the imaginary world? On the one hand, it should completely satisfy the requirements of those essences, which are not yet ready to part with it, on the other hand, it is necessary that the “advanced” essences could perceive the outer, absolute, world through their dream-world as through the filter. But how one can achieve this?

Let us imagine that the world, in which everyone of us lives is the very dream of some perception, and that this dream-world should have properties we have just described. It is not necessary to prove the fact that it can satisfy those who do not need anything else. But what may serve as a signal from without, not obeying the laws of this dream-world? Accidental events may entirely be such revelations. After all, as everybody knows, ultimate particles obey the laws of probability, according to which regularities become apparent only at a great amount of events, and each of them may be any. Thus, if the perception, which dream we are, is sufficiently prepared to the apprehension of the absolute then we will be more and more attracted by casual world instead of the regular one. One may comment this as a deviation from science to religion. But as a matter of fact, this is a turn from faith in the reality of the dream-world to the studying of the objective reality. If the perception, which dream you are, have already prepared to the apprehension of the absolute then the complicated pattern of chances will not seem as something unsystematic or chaotic to you, and you will be able to feel the power standing behind them. It is possible, that different divinations, when the future events are destined by different accidental events, are based on this.

The main obstacle on the way of accepting of the given conception is that we are not used to consider our world as something individual. Otherwise, most often we are sure that the world is common for all of us. But in the same way, until we are awake, we do not doubt that the world of our dreams is the objective reality, and the people we have dreamed of are not independent observers. Our world is as “one-place” as our dreams. And the supposition of the opposite leads to the unsolvable paradoxes. An example of such paradox may be the paradox of twins, in which two brother-astronauts first fly away from each other with the same acceleration and then gather again. And at the same time, if we suppose their equality, each of them will consider himself to be older, according to the special theory of relativity, at that starting from quite objective measurements. But it is impossible. And numerous “explanations” of this paradox are based, most likely, on the position, that if everybody understands the impossibility of such situation with brothers then it is not necessary to ground the reason of this impossibility too thoroughly. Thus, references to compensatory influence of sectors of acceleration do not stand up to criticism because sectors of uniform motion of astronauts may be arbitrary at the same sectors of accelerated motion.

However, I have digressed. So, the idea about “one-place” dream-worlds was rather logically developed in Buddhism. According to its conceptions one or another essence creates worlds in series, in which it appears as some creature. This is the basic idea of the buddhistic doctrine of degeneration. By the way, it is very far from the idea of transmigration of souls. However, these conceptions are often mixed in everyday life. For Buddhism these degenerations are not unlimited and ends for each essence in that it ceases to create dream-worlds and begins to perceive the real, absolute world directly, reaching nirvana. Thus, Buddhists think, one should get rid of these training worlds, in other words – to outgrow them, and the sooner the better. Each of them is the world of crucifixion. And I think that here this term means not only different misfortunes but also the power of rules, which have the authority of the law in spite of their illusiveness in this dream-world. And every causes forces to one or another effect, independently of our wills.

We can help our perception to get rid of the dream-world with the help of several means. The first one consists in the attempt to lose interest to this dream. For this it is not enough to leave secular fuss. It is necessary to restrain all desires and emotions because they are the measure of our interest in the dream-world, which we got used to name material. After all, if we consider it to be something secondary, insubstantial, then will it really be able to evoke the desire to develop our career in us or buy the thing we dream of? That is why, such practices of flash taming as monasticism, vows, fasts, etc. are spread almost in all religions. The same category of means of deliverance from the material dream-world include also various meditations. Thus, sitting in silence with your eyes shut, chasing away thoughts and visual metaphors, which are as a matter of fact also feelings, we move away from the world we got used to. However, such restraining of feelings and sensations do not guarantees in itself that we will be able to feel the absolute world, although it creates prerequisites.

Another means of approaching of nirvana is reflection. Our dream-worlds are not very well cut out, they are full of holes, but in order to notice it, it is necessary to cease putting absolute trust in their absolute reality. Then various absurdities will be observed. Thus, after awakening we laugh at the imbecility of our dream, although during the dream we have not noticed anything unusual in it. Take, for example, ultimate particles. It is accepted to say that they possess corpuscular-wave dualism. Without going into details I will say that this is impossible. At that the logical law of contradiction is violated, because properties of a wave and a particle are contrary to each other. And if we pay no attention to this law then it is possible to “base” any hypothesis. For example, about that the Earth is supported by whales. These animals are simply of the dual character. They interact with the Earth but not with people and those solids they use for detection of whales. At that it is possible to add that from the point of view of common sense it is inconceivable, and so physicists usually say when the matter concerns microcosm. Although it is more logically to suppose that neither these whales, nor ultimate particles exist at all.

The conception of quantum mechanics about the influence of the observation itself on one or another phenomena also does not with the idea of the autonomous, material world. In other words, from the usual positions of materialism it becomes incomprehensible why the process may change radically as soon as we begin to observe it, at that it does not matter in what way we will do it. It is very similar to the situation with non-existent whales, which exist but do not let us detect them, isn’t it?

And the very conduct of microparticles is strange enough, because it is impossible to understand what makes a great amount of events obey the definite regularities, when each of them may be any. At that we can record these events in different points of space and in different time, but in any case they will obey these regularities, not being connected with each other by cause-effect relation. As if some omnipresent spirit controls every phenomena in this world.

Even the fact of irreversibility of death makes us begin to think. That is because observing the wonderful variety of life, which is the result of struggle for existence, reading about animals’ cunning devices for obtaining of food or protection against enemies, one asks involuntarily – why there are not immortal animals? In other words – animals, which kill themselves by ageing. What prevents living creatures from constant replacement of worn-out organs and tissues, without growing old? For we know that many of them easily transform they bodies during their life, sometimes changing beyond recognition. It is easy to imagine a creature, which would not grow old, but would reproduce only at the reduction of population, as it takes place by some frogs, for example. From the point of view of evolution such animals would be in more advantageous position than the others – mortal ones, because in case of environmental changes more adapted survived individuals would be able to give more posterity. But during millions of years such animals have not appeared. Why? Doesn’t it mean that earth life is not all-sufficient, that it is just an exercise of our perception, which is performed in order to prepare itself for the life in the real world?

Perceptions-essences creating dream-worlds, in which they see themselves as different animals and peoples, as if in computer games go on from one level to another. Thus, the essence, which in one of its lives have already partially got free from the power of the world created by it, having absorbed passions and emotions, having developed in itself the ability to comprehend manifestations of the real world, in its next dream, in the next life will continue to develop its perception further beginning from the already achieved result. So, the basis of the buddhistic doctrine of karma is not the idea of award in the next life for the virtue in the present one, but the circumstance that the perception, having got rid of passions and affections towards to earthy in one of its dream-worlds, will be free from them in the next one and to the same extent.

And now I will deviate from the mere ascertaining of facts and describe one of my observations, my comments to which are rather disputable. I noticed that as soon as I get myself into some situation in some certain role, then after a short period of time I find myself in the same situation but at that I play entirely different role. For example, now I am perfectly sure that if someone at work begins to annoy me, then maximum in a month I will annoy somebody else in the same way and because of the same reason. This was proved so often that now I am afraid of laughing at somebody or feeling angry with him. It seems that my perception, having created this world, does not want to be bothered by the variety of life situations maximally using each of them. Such an explanation will seem unlikely for the person, which has never dreamed. But every night I make sure that the consciousness can easily create the world, which reality I never doubt while dreaming, no matter how absurd it may seem to me after the awakening.

So, one can help his perception to comprehend the absolute by means of living a reserved life, contemplation and reflection, but not everyone is capable of this. What is to be done? For such cases Buddhism suggests the alternative variant of reaching nirvana – through Bodhisattvas, creatures that have already reached it but for the sake of other creatures have not rejected dream-worlds. An example may be Buddha Amitabha, although not only him, which helps the believers in him to reach the absolute. How is it possible? In order to answer this question it is necessary to find out if one perception creating its world can influence the world created by another perception. I think – yes. For how does perception-essence begin to create dream-world? The stimulation setting the direction is necessary for it and those, who have already composed such a world, give it. As the result, although every dream is individual, first, they all possess some common characteristics, and second, there are some certain mechanisms of influence between them, a kind of enrollment. At that the dream-worlds of one perceptions may more interrelate with each, the others – to the less extent. What does it depend on? The answer is simple – it depends on faith.

When you show your friend your new shoes you do not doubt that he sees the same, although you can not feel his sensations. But even from the materialistic positions signals from your senses may enable some neurons of brain and in your friend – the other neurons, of different quantity and by different means. In other words, even not betraying your views on the united and objective material world, we should admit that everyone should see something entirely different. But it is hard to believe in it. It is possible to suppose that there is a difference in the perception of the color but at most owing to the experience of wearing sunglasses. And if someone begins to make us change our mind then we will still not have doubts that all people see the same as we do, at least because that it would not change something for us, wouldn’t it? And even more so, our faith in that people we see are able to feel something in the same way as we do is imperturbable. Though it is impossible to prove it experimentally as it is impossible to feel for the other person. And the experience of dreams points to the fact that people we observe in our worlds, being mere symbols may not possess independent senses as the characters of our dreams. Thus, it is faith that allows to synchronize dream-worlds of different perceptions. And only owing to this the interaction between these worlds becomes possible. If it were not so, than I would not waste my time for this article.

Between the worlds of one sleeping perceptions the faith is stronger, between another – weaker. Correspondingly, the extent to which they influence each other also varies. That is why Bodhisattva cal upon to believe in it, as only in this case it may influence the worlds of other perceptions in order to help them to reach nirvana. The stronger the faith in it, the more Bodhisattva can influence the world of the believer through casual events. When influencing these events it is possible to protect dream-world of another perception against great sufferings, secular concerns and to make the influence of chance more evident is God’s business. This manipulation with chances may explain miracles, which are being observed by the believers, because according to the views of the modern physics, there are no absolutely impossible events, there are only events of very low probability, i.e. very rare. And it is caused by the fact that our physical world consists of ultimate particles, which conduct is casual. One should mention that such miraculous shows and protection are not the award for faith, they would be just impossible without it. Faith is the bridge between perceptions-essences, between their isolated dream-worlds.

There are rather a lot of such Bodhisattvas and we may consider Jesus Christ to be one of them. That is why in the New Testament there are so many calls to believe in Him, which would be strange, if all Christian doctrine had been  reduced to a mere propaganda of certain mode of life and thoughts. We are so used to the words about faith in Jesus that do not think about their sense. One can believe the words of some person of his promises of award for a certain action, let us say voting, but not for the simple faith in his existence! Similar, it would be strange to suppose, especially for the believers, that because of some childish touchiness Jesus refuses to help those who sees in him only a tiresome son of a carpenter, not the God’s son, or that he presents the kingdom of God only for the trust in him as some tyrant. That is why the supposition that in the Gospels the word “faith” means the connection between the worlds of perceptions is more likely. And then it is clear why Jesus, seeing the impossibility of people surrounding him to reach the kingdom of God, the analogue of nirvana, independently, suggested them to be saved through the faith in him. Having the possibility to influence the dream-world of the perceptions believing in him, he can help them to comprehend the absolute reality.

But what prevents perceptions from independent studying to comprehend the outer world – the absolute? Christianity answers – sin. But here it is not a moral category meaning one or another fault. Sin is what prevents us from contemplation of the absolute, because of what perception-essence has to create dream-world. From this comes the notion of original sin, with which a baby is born. Its appearance in this world means that this perception is not yet ready to comprehend the outer world, it is sinful because it had to create its training dream-world. Sin in Christianity means exactly the inability to comprehend the absolute due to the too high attention to the dream-world – says also one peculiarity of Christ’s sermons. He says that the thoughts about theft, adultery are sinful themselves. But if such intentions came to you, you have already sinned, even if you chased them away with indignation immediately. The only way to avoid this is, as in Buddhism, the release from needs and affections, only then such thoughts will not appear at all. And numerous calls of Jesus not to care about food or near future are also connected with it.

Any strong emotion, including love to relatives, attaches a person to his dream-world. That is why Christ often says that “relatives” are enemies for the person, they evoke attacks from opponents and confusing explanations from adherents. On the whole, degeneration of Christianity to the doctrine of “love”, at that of love not carnal but quite earthly, fruity is the distortion of sense by means of snapping up of one word from the whole context. It is proper to love neighbor as yourself, but it is not proper to love yourself. That is why according to the doctrine you should not wish earthly blessings for your neighbors just as you should not wish them for yourself. Jesus told “love your neighbor as I loved you”, but here it is a question not of earthly love but of striving of one perception to help another to comprehend the absolute, the kingdom of God, and get rid of the training dream-world. But you should give away shirt just in order not to be tied to it.

Jesus himself, or rather his perception, reached the level when the necessity to create dream-world is no longer relevant, and the direct comprehension of the absolute becomes possible. But he found himself before a choice: whether to enjoy this new state, having forgotten the old toy-worlds, or to sacrifice for the sake of other, still sleeping perceptions and devote himself to their liberation. As the result, Jesus Christ made expiatory sacrifice – his freedom for people’s sins. In other words, because of our inability to comprehend the absolute independently, for our sin, he had to tie himself with the dream-worlds of perceptions believing in him, in order to help perceptions-essences to become free from them, influencing these dream-worlds.

So, in the basis of understanding of Buddhism, Christianity and quantum mechanics may lie one model described here. However, if Buddhism is the view on what happens to perceptions from the side, from the real world, then Christianity is the view on the absolute from the dream-world. Imagine, that while dreaming, seeing yourself walking in the forest, simultaneously you begin to feels yourself sleeping, i.e. who is seeing this dream. What will you feel? First, you will feel unbreakable connection, unity between the sleeping yourself and the walking one. Second, you will feel that part of yourself, which is dreaming, you will consider yourself to be the creator of all existing and you will be right. Third, feeling the unity with the dreaming one more and more, you will consider the dream itself, or rather the forest, to be a part of yourself. Just in the same way Jesus Christ, having developed his perception, began to comprehend that essence, whose dream he was. This his essence he called God, Creator, Father, pointing on his unity with him and with all visible world, where bread is his flesh, and wine – his blood.

And I would also like to say some words about the end of the world. In our model those perceptions, which are mot yet able to comprehend the outer reality, are learning to do it while dreaming. Everyone has his own dream-world but owing to faith they can be certainly synchronized, creating the community. It is not inconceivable that there are a lot of such communities. And if one perception though faith is connected now to one of them , now to another one, than it will be possible to say about transition from one parallel world to another.

However, such a community may fall apart if the faith between the perceptions forming it weakens. And the end of the world will come for them. They, of course, will not disappear, but they will have to comprehend the real world, the absolute, because their cream-worlds, supported by faith will be destroyed. And for those of them who will not manage to prepare himself to direct comprehension of the absolute, such extraordinary “discernment” may be very painful. In the language of Christianity this means that all sinners will fall into the hell, because sin is the very affection to the dream-world and unavailability to comprehend the real world.

And what may lead to such an end? First – love, the one about which the New Testament says. Because Jesus bequeathed to love each other, as he loved. In other words, everyone who reached the kingdom of God should apply all forces to liberate the others from the dream-world. Second – mind. Because unprejudiced reflections about our dream-worlds lead to the doubting of their reality. In other words, even this work may be considered to be a little step to the end of the world. And third – instability of the dream-world itself. It is possible, though I cannot now say it for sure, that the worlds of those perceptions which in their dreams saw themselves as dinosaurs destroyed because of that. And may be they were our perceptions-essences, and due to which the idea of Judgement Day and architype of dragon, described by Carl Ung – subconscious, innate “dragon” images – are “laid” in us.

Thus, both Buddhism and Christianity describe the same thing, completing each other. If we add them up, we will get the whole picture about the purposes of creation of our dream-worlds, about how to get rid of them and what it is fraught with. But having finished this article, I did not managed to convince myself that one should apply some special efforts in this direction. Maybe my perception-creator will understand itself what is better for it and at what time? That is all. It is time for tea.                

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There are too many errors in this book for unsophisticated readers. McLaren’s book has value only to readers who recognize the mistakes but are willing to learn about a position that springs from ideology and a theological framework. For me, the emerging church movement is enough to consider by itself without flawed economics intertwined

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