Let us call the universe as perceived by
me from my birth to my death a "perceptual universe". Like many other such, this
mini-universe is a very small part of the much vaster universe as perceived by
an even smaller part of itself, a single psychophysical organism. One theory of
the vaster universe gives it a Big Bang origin and a heat death conclusion but,
whatever the actual ultimate fate of that vaster universe, my perceptual
universe begins with my birth and ends with my death. For the time being, I
discount any prospect of a hereafter. If there is one, then we will find out.
The Buddhist teaching of rebirth, even were we to accept it, does not involve
any continuation either of personal identity or of memory into a future life,
just later psychophysical effects of earlier psychophysical causes as occurs
within the current life.
Memory involves the thought, "I saw/perceived/did that," thus the concept of a temporally enduring self or subject of consciousness, but it does not follow that there is an entity corresponding to this concept. On the contrary, earlier mental states cause later mental states within a temporarily existing organism consisting entirely of empirically discernible and continually changing constituents.
Memory involves the thought, "I saw/perceived/did that," thus the concept of a temporally enduring self or subject of consciousness, but it does not follow that there is an entity corresponding to this concept. On the contrary, earlier mental states cause later mental states within a temporarily existing organism consisting entirely of empirically discernible and continually changing constituents.
The history of each mini-universe is
measured in years and decades, not in aeons or epochs. Each of us can see the
Buddha Dharma working in our perceptual universe: there are actions (karma) and
their consequences, including suffering and rebirth both of dispositions and of
memories. Because a past experience was particularly painful, its memory recurs,
thus the illusory self of that past moment is reborn now. The dispositions that
caused actions that made experiences painful also recur and thus are "reborn".
In fact, basic dispositions like self-preservation will be reborn in later
organisms after the end of this perceptual universe.
However, I do not accept
the Buddhist teaching that there is a one-to-one relationship between the last
state of a dying organism and the first state of a later organism. Thus, as
Buddhists criticise and reject reincarnating souls (permanent subjects), I
criticise and at least provisionally reject one-to-one rebirth in the vaster
universe.
But we are concerned about the rebirth
that is discernible within our perceptual universes. Attentive action prevents
the kind of psychological suffering addressed by the Buddha Dharma and thus
prevents this rebirth.
No comments:
Post a Comment