"All the World's a Stage We Pass Through" R. Ayana

Showing posts with label compassion. Show all posts
Showing posts with label compassion. Show all posts

Saturday, 17 September 2016

More Evidence for Reincarnation


More Evidence for Reincarnation
Mental Clarity During Near-Death Experiences Suggests Mind Exists Apart From Brain

(iLexx/iStock)
(iLexx/iStock)




If the mind is just a function of the brain, it stands to reason that the worse the brain is injured, the worse the mind would function. While this is what much of current brain research is finding, a body of evidence exists suggesting otherwise: under extreme circumstances, such as close to death, the mind may function well—or even better than usual—when the brain is impaired.

This suggests the mind may function independently of the brain.

One of the researchers who has been studying such cases is Dr. Alexander Batthyany, a professor of theoretical psychology and the philosophy of psychology in Liechtenstein and at the cognitive science department at the University of Vienna.

In his most recent study, published this month in the Journal of Near-Death Studies, Batthyany and his colleagues reviewed thousands of accounts of near-death experiences (NDEs) to determine the quality of vision and cognition.

He reported: “The more severe the physiological crisis, the more likely NDEers are to report having experienced clear and complex cognitive and sensory functioning.”

Part of Batthyany’s goal was to replicate earlier studies, few as they are, that have looked at the quality of vision and cognition during NDEs.

In a 2007 study by researchers at the University of Virginia, titled “Unusual Experiences: Near Death and Related Phenomena,” 52.2 percent of NDEers reported clearer vision. Jeffrey Long, M.D., founder of the Near Death Experiences Research Foundation (NDERF), found in a survey of 1,122 NDEers, that about 74 percent reported “more consciousness and alertness.”

“I felt extremely aware, totally present, sharp, and focused. In hindsight, it’s like being half asleep when I was alive, and totally awake after I was pronounced dead,” said one experiencer, as noted in Batthyany’s study.


“It’s like being half asleep when I was alive, and totally awake after I was pronounced dead.”
— NDEer

“My mind felt
cleared and my thoughts seemed quick and decisive. I felt a great sense of freedom and was quite content to be rid of my body. I felt a connection with everything around me in a way that I cannot describe. I felt as if I was thinking faster or that time had slowed down considerably,” said another.

While Batthyany’s study confirmed, to a certain extent, the results of the previous studies that had shown an increase in cognitive and sensory functioning during NDEs, his methodology had some limitations. He said these limitations may have led to lower estimates for the percentage of NDEers who have heightened cognition.


Methodology Limitations


He compiled thousands of written accounts from online repositories of experiences, such as the NDERF website, and ran them through a computer program, which identified words related to vision or cognition (such as “saw” or “thought”).

He and his colleagues then rated the quality of vision or cognition described in this smaller sample on a scale from -2 to +2. They further narrowed their study to experiences that included detailed explanations of the medical conditions that accompanied the NDEs. Only patients with cardiac and/or respiratory arrest were included in this study.

Previous studies had asked NDEers directly about the quality of their vision and cognition. Batthyany’s study, however, could only analyze the information given in general NDE accounts. So, for example, when he decided that there was “no change” in cognition or vision in some accounts, it may have been that there was indeed a change but that the NDEer hadn’t described it specifically enough to be counted.

Of the NDEers who mentioned visual perception, about 47 percent said they had enhanced vision. And 41 percent had unchanged vision, “which in itself is quite remarkable, given that these patients were in a severe medical crisis, and often unconscious,” Batthyany said in an email to Epoch Times.

Amortised by R. AyanaOf the NDEers who made explicit references to awareness and mentation, about 35 percent said they had increased awareness and mentation. And about 61 percent reported normal everyday awareness during cardiac and respiratory arrest.

Given the implications of his study, Batthyany was careful to note other shortcomings in his methodology, including the fact that online NDE descriptions may include some fraudulent reports. But, he also noted reasons that these methodological shortcomings do not likely impact his overall finding that NDEs, by and large, include improved vision and cognition.

For example, concerning the risk of including fraudulent accounts, he wrote: “On NDERF, the largest contributor of NDEs studied here, less than 1 percent of posted NDEs have been removed due to concerns about their validity. Additionally, given the sheer number of accounts, it is unlikely that fake reports have significantly biased our results in one or the other direction. One would expect fake accounts … to be prototypical of the popular NDE narrative.”

Patients who have been completely incoherent for many years seem to suddenly return to their senses shortly before death.

In addition to these NDE studies, studies on the phenomena of terminal lucidity and mindsight also support the conclusion that the mind may engage in complex conscious activity even as brain functioning severely deteriorates, Batthyany said.


Terminal Lucidity, Mindsight


He has studied terminal lucidity in Alzheimer’s patients. This is a phenomenon in which patients who have been completely incoherent for many years seem to suddenly return to their senses shortly before death.

When the brain is at the furthest stage of degeneration, the expectation would be that the ability to make coherent connections between memories and various thoughts and emotions would be so far gone that a “whole” person could no longer emerge. Yet at this time, the whole mind seems to flash through, with all its connections intact.

“Mindsight” refers to the phenomenon in which blind people report being able to see during NDEs. This has been studied, for example, by Kenneth Ring at the University of Connecticut. Ring found that 15 out of 21 blind participants reported some kind of sight during NDEs.


Hallucinations?


Batthyany noted that some scientists consider NDEs to be hallucinations produced by neurophysiological processes.

“The findings reported in this paper and cases of terminal lucidity and mindsight, however, appear to suggest otherwise in that they indicate the presence of complex and structured conscious experience during decline, breakdown, or absence of the neurobiological correlates commonly held to be causative factors of NDEs—and of conscious experience in general,” he said.

He concluded that consciousness—including a sense of selfhood, complex visual imagery, and mental clarity—can sometimes outlive altered brain functioning, including even a flatline of electrical activity in the brain.

Terminal lucidity and mindsight are very rare phenomena, but NDEs are more numerous and “our results suggest that the continuity of visual imagery, mentation, and sense of selfhood is the rule rather than the exception during NDEs.”

Batthyany wrote: “It remains for future researchers to confirm or disconfirm our informal observation through formal analysis.”

His study, “Complex Visual Imagery and Cognition During Near-Death Experiences,” can be found in Volume 34, No. 2, of the Journal of Near-Death Studies.


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One Man’s Tale of Dying—And Then Waking Up

 

Atria Books

 




Dr. Parti was literally transformed by the light'


Near-death experiences are extraordinary. The idea of leaving one’s body at the point of death, traveling to a heavenly realm and seeing beloved relatives who have passed is truly a hero’s journey.

I have written a dozen books on the subject, and I am constantly in contact with near-death experience researchers as well as those who have had the experience. Their stories may eventually answer mankind’s greatest question: What happens when we die?

Which brings us to Dr. Rajiv Parti, former chief of anesthesiology at Bakersfield Heart Hospital. His is most likely the best near-death experience I have ever heard, not just for the experience itself, but for the transformation it led to.

In 2008 Dr. Parti was Chief of Anesthesiology at Bakersfield Heart Hospital in California. He derived his identity and happiness from the incredible wealth and prestige his job gave him. He lived in a mansion, had several luxury cars and was able to purchase most any material goods he wanted.

For some reason this made him feel invincible.

In August of that year everything changed. He was diagnosed with prostate cancer. A routine surgery eradicated the cancer, but led to complications that left him incontinent and in excruciating pain. He was prescribed pain meds that he soon became addicted to, and within time he was diagnosed with depression, too.

On Dec. 14, 2010, he went to UCLA Medical Center for the surgical placement of an artificial urinary sphincter. In the days after this surgery he began running a fever of 104 to 105 degrees. Heavy antibiotics were prescribed, but he was not getting better.

On Christmas Eve 2010, Dr. Parti underwent emergency surgery to drain the pelvic region of infection and remove the artificial sphincter.

It was here, dying and heavily anesthetized, that he “woke up.”

Although deeply asleep from anesthesia, he was very aware that his consciousness had separated from his body. From a vantage point near the ceiling he said he could see the surgeon cut him, and then all of the operating room personnel react as the odor of the pus from his infected abdomen seeped throughout the room. He saw a nurse apply eucalyptus-scented water to everyone’s surgical masks. He even heard the anesthesiologist tell a joke so dirty that he blushed when he later told it to the anesthesiologist in the recovery room.

Dr. Parti then left the operating room and began to drift toward familiar voices in India, where he could hear his mother and sister talking about dinner preparations, deciding on rice, vegetables, yogurt and legumes. He could see they were bundled up to protect themselves from the foggy, frigid air that night. A small electric heater glowed, helping to take the chill out of the room.

Dr. Parti became euphoric. “People are never far away,” he thought. He said he had the sense of his presence spreading around the world, a feeling of oneness with the world and everyone in it.

Then fear overcame him when his awareness drifted to a place where a great, wild fire was raging. He could see lightning in dark clouds and smell the odor of burning meat. He said he realized that an unseen force was pulling him into Hell, leaving him “in the midst of souls who were screaming and suffering.”

“What is my Karma,” he wondered. “What did I do in my life or past life to deserve this punishment?”

In the middle of this horror, Dr. Parti began to have the strong awareness that the life he was living was very materialistic. His life was always about him. So much so, in fact, that when he met new people Dr. Parti asked himself: “What can I get from this person?”

The truth dawned on him there in Hell: the life he was living on earth was without love. He was not practicing compassion or forgiveness toward himself or others. He also had an unsavory tendency to be harsh toward people he perceived to be lower than him in status. He felt deeply sorry for his lack of kindness, wishing he could have done certain things in his life differently. As soon as he had that realization, Hell faded away.

Transcendence and transformation are what interest me most in near-death experiences. In my research, I rarely meet a person who hasn’t been transformed by their experience. These people become kinder, gentler versions of the person they were before. Sometimes this change is so complete that they are no longer recognizable. That was the case with Dr. Parti. His brush with death opened an entirely new world to him—an otherworld if you will—that replaced the materialistic world he had so carefully constructed.

Dr. Parti was literally transformed by the light.


Perry is the co-author Dying to Wake Up




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Tuesday, 14 June 2016

Prominent Scientists Declare “All Non Human Animals… Are Conscious Beings.”


Prominent Scientists Declare “All Non Human Animals… Are Conscious Beings.”
The Dalai Lama Protests Chicken Slaughter. An Orangutan Won Non-Human Rights Over Zoo Keeper.
What Do the Teachers Say About Non-Human Compassion?

Prominent Scientists Declare “All Non Human Animals… Are Conscious Beings.” The Dalai Lama Protests Chicken Slaughter. An Orangutan Won Non-Human Rights Over Zoo Keeper. What Do the Teachers Say About Non-Human Compassion?





A prominent international group of cognitive neuroscientists and other experts made a strong declaration, endorsed by Stephen Hawking, affirming that all “nonhuman animals… including octopuses” are sentient and feel emotions such as fear and happiness. In Argentina, an orangutan won non-human rights against his zoo-keeper. Recently, in the news, a monkey won the rights to a selfie photo over the owner of the camera.


Recently, a monkey won the rights to a selfie photo over the owner of the camera.
Recently, a monkey won the rights to a selfie photo over the owner of the camera.


The advance in non-human rights begs the question, from a Buddhist perspective, when we promise to liberate all sentient beings — or not to kill — just who do we include? If our definition includes all beings down to insects and octopuses, how do we reconcile our dependence on “lower” beings for survival?

Increasingly, teachers are speaking out on non-human sentience and unnecessary suffering for these beings. When the Dalai Lama famously protested “cruelty to chickens” in 2012, it was inspired by an abundance of compassion (see “Dalai Lama and Chickens” below). How does the “Cambridge Declaration” from an international group of prominent scientists, stating that even octopuses feel emotions, change our view? More importantly, what do our teacher’s say? To help provide insight, we collected teachings from the Buddha, the Dalai Lama, Bikkhu Bodhi, Thich Nhat Hanh, Zasep Tulku Rinpoche, Karma Lekshe Tsomo, Lama Zopa Rinpoche, Kyabje Chatral Sangye Rinpoche, Geshe Thubten Soepa, and, of course, Stephen Hawking and the Cambridge Scientists.


Teachers such as the Dalai Lama (centre) and Lama Zopa Rinpoche (right) teach compassion to non-humans and promote vegetarianism.
Teachers such as the Dalai Lama (centre) and Lama Zopa Rinpoche (right) teach compassion to non-humans and promote vegetarianism. Left, Ani Ngawang Samten.


Buddha: First Precept “Abstain from Taking Life”

Mahayana Buddhists, who promise to Liberate All Sentient Beings” are often vegetarian out of compassion for the suffering of non-human beings—to fulfill Bodhisattva vow and the first precept of Buddha not to kill. For others, it is often convenient to avoid the topic, since we are often brought up culturally to accept the necessary killing of animals for survival.

The Buddha’s first precept in Pali reads: “Panatipata verami sikkhapadam samadiyami” which translates more-or-less as: “I undertake the training rule to abstain from taking life.” For many, this meant human life. For others, particularly Zen Buddhists, it meant any breathing creature.


Japanese monk shares a tender moment with a non-human. Zen and Mahayana Buddhists particularly avoid meat.
Japanese monk shares a tender moment with a non-human. Zen and Mahayana Buddhists particularly avoid meat.


Cambridge Declaration: “Human’s not unique in possessing … consciousness.”

“Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious states along with the capacity to exhibit intentional behaviors. Consequently, the weight of evidence indicates that humans are not unique in possessing the neurological substrates that generate consciousness. Nonhuman animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.” — The Cambridge Declaration on Consciousness (See full text of official declaration at bottom of this feature.)

The scientists demonstrated that emotions and decision-making develop in all life forms down to cephalopod mollusks. Even Steven Hawking and other giants endorsed the declaration, titled “The Cambridge Declaration on Consciousness.” Issued by a prominent group of neurophysiologists, neuroanatomists, cognitive neuroscientists, neuropharmacologists and computational neuroscientists — this statement leaves little wiggle room for diminishing levels of compassion for “lower” life forms. [To read the full declaration, the PDF is available for download here>>] (View the video from Stephen Hawking on the sentience of lower animals, embedded below)




Stephen Hawking and Non-Human Consciousness


On the heels of this declaration, an orangutan in an Argentinian zoo won non-human personhood rights in a fight to determine if it had been unlawfully deprived of it’s freedom. Also, the credit for the “selfie” at the top of our feature is under legal review to determine whether the monkey or the owner of the camera deserved the credit. [7]

In another related story, Professor Marc Bekoff wrote in Psychology Today: “We know, for example, that mice, rats, and chickens display empathy…” Which brings us to chickens and the Dalai Lama.


The Dalai Lama protested chicken cruelty and slaughter by a major food franchise.
The Dalai Lama protested chicken cruelty and slaughter by a major food franchise.


Dalai Lama’s “Cruelty to Chickens” Letter

In 2012, Buddha Weekly  reported on the Dalai Lama’s protest letter, in which he wrote to KFC: “I have been particularly concerned with the suffering of chickens for many years.” At the time KFC slaughtered 850 million chickens each year (as of 2010). The Dalai Lama wrote to KFC, asking them to abandon their plan to open restaurants in Tibet “because your corporation’s support for cruelty and mass slaughter.” [1]

At the time, PETA proclaimed that chickens “feel pain and have distinct personalities and intelligence,” which was largely scoffed at publically. This later finding of the scientists at Cambridge University would seem to support both PETA and the rationale for the Dalai Lama’s protest.


The Dalai Lama wrote a letter on behalf of PETA protesting cruelty to chickens.
The Dalai Lama wrote a letter on behalf of PETA protesting cruelty to chickens.


Killing is prohibited in Buddhism — clearly one of the main precepts — but often this is simply interpreted to mean “human” killing — on the basis that lower animals are not sentient. Even if killing of “lower animals” is necessary for survival, the doctrine of Metta prohibits Buddhists from causing suffering.

The Dalai Lama explained how he had become a vegetarian after witnessing the slaughter of a chicken. ” It was the death of a chicken that finally strengthened my resolve to become vegetarian. In 1965, I was staying at the Government Guest House in south India. My room looked directly on to the kitchens opposite. One day I chanced to see the slaughter of a chicken, which made me decide to become a vegetarian.”

He also explained why he particularly focused on chickens. “Tibetans are not, as a rule, vegetarians, because in Tibet vegetables are scarce and meat forms a large part of the staple diet. However, it is considered more ethical to eat the meat of larger animals such as yaks, than small ones, because fewer animals would have to be killed.”
Even the Buddha was not a strict vegetarian. He ate what his sponsors provided in his bowl, including meat. It was, according to tradition, tainted meat that led to his death and paranirvana.



Bikkhu Bodhi.
Bikkhu Bodhi.


Bikkhu Bodhi: Sentient Being — “Any Being with Breath”

Theravadan Pali Canon tends to support the notion of all life as sentient. The well-known teacher Bikkhu Bodhi explains “pana” (from the First Precept in Pali ‘”pana” means “breathing, or any living being that has breath and consciousness.”) The Venerable teacher explains that this includes all animal life, including insects, but not plant life. The word “anipata” means to “strike down, and includes both killing and injuring or torturing. [8] Clearly, it is critical to avoid taking the life of “any being with breath.”

A key element in motivation. Accidentally stepping on an insect or running over an animal on the road would not generally be in conflict with the First Precept.


Chonguri Vegetarian Festival 2015 celebrates abstinence from meat.
Chonguri Vegetarian Festival 2015 celebrates abstinence from meat.


Zasep Tulku Rinpoche: “We must not hurt other people and animals.”

Venerable Zasep Rinpoche, spiritual director of Gaden for the West and Gaden Choling, emphasizes “right livelihood” to his students. He is unequivocal in his advice on the equal weight of importance between humans and non-humans. Rinpoche wrote in his Guidelines: “Right livelihood is one of the aspects of the eightfold noble path; it is an important Buddhist principle that we as Dharma practitioners practise right livelihood. We must not hurt other people and animals, and we must make the best use of the earth’s resources, in ways that do not do social and environmental damage.”


Venerable Zasep Tulku Rinpoche is spiritual head of several Mahayana Buddhist centres in North America and Australia.
Venerable Zasep Tulku Rinpoche is spiritual head of several Mahayana Buddhist centres in North America and Australia.


Karma Lekshe Tsomo: “Examine… Motivation”

Karma Tsomo, a professor of theology and a Tibetan nun said: “When making moral choices, individuals are advised to examine their motivation–whether aversion, attachment, ignorance, wisdom, or compassion–and to weigh the consequences of their actions in light of the Buddha’s teachings.” [8]

The same criterion would be important in issues of “self defense” including defense of one’s country in a time of war. According to Barbara O’Brien, “some 3,000 Buddhists” serve “in the U.S. armed forces, including some Buddhist chaplains. Buddhism does not demand pacificism.” Again, however motivation is key, in this case the “motivation” of the country sponsoring the soldier. Is the action that led to killing due to the negative motivation of the country, such as greed, attachment, hatred or ignorance? [8]


A Buddhist monk shares a tender moment with a dog and monkey.
A Buddhist monk shares a tender moment with a dog and monkey.


Thich Nhat Hanh: “No Killing Can be Justified”

The famous Zen monk and pacifist, who was once nominated for a Nobel Peace Prize is unequivocal in his view of the first precept against killing: “We cannot support any act of killing; no killing can be justified. But not to kill is not enough. We must also learn ways to prevent others from killing. We cannot say, “I am not responsible. They did it. My hands are clean.” If you were in Germany during the time of the Nazis, you could not say, “They did it. I did not.” If, during the Gulf War, you did not say or do anything to try to stop the killing, you were not practicing this precept. Even if what you said or did failed to stop the war, what is important is that you tried, using your insight and compassion.” [9]

Not only is the venerable teacher a well-known pacifist activist, he is also vegetarian. “Even if we take pride in being vegetarian, for example, we have to acknowledge that the water in which we boil our vegetables contains many tiny microorganisms. We cannot be completely nonviolent, but by being vegetarian, we are going in the direction of nonviolence. If we want to head north, we can use the North Star to guide us, but it is impossible to arrive at the North Star. Our effort is only to proceed in that direction.”



Lama Zopa Rinpoche: “Animals Experience Unbelievable Suffering”

The most Venerable Vajrayana teacher Lama Zopa Rinpoche replied to a student on the subject of vegetarianism: ” As there are more and more people becoming vegetarian, that means less and less animals will be killed. So it is very important. In the world people eat meat mainly because of habit; so many people have not thought that the animals experience unbelievable suffering.” [4]

He later described how he saw a cow struggling to not go down a ramp to slaughter: ” A man was pulling him down from the platform, but the cow didn’t want to go down. So I thought, I can’t stop the animal suffering, but what I can do as I go around the world to teach, even if it is on sutra and tantra, I will announce or request if people can become vegetarian. That is something I can do.”


Buddha-Weekly-Happy Vegetarian Cook-Buddhism


Bodhisattva Vow: “Liberate All Sentient Beings”

In Mahayana Buddhism, often the definition of “sentient beings” is any being who is capable of experiencing Dukkha (suffering.) According to the Cambridge scientists, this is all beings down to and including octopuses.

In sutra, sentient beings are described as all inhabitants of the three realms of samsara within the six classes of beings. Included in the six classes are animals, fish, insects — any creature with mind. Particularly as relates to the Tathagatagarbha doctrine, all these creatures have inherent Buddha Nature, “the intrinsic potential to transcend the conditions of Samsara and attain Enlightenment.” [3]


His Holiness Khabje Chatral Sangye Dorje was an outspoken advocate of vegetarianism.
His Holiness Khabje Chatral Sangye Dorje was an outspoken advocate of vegetarianism.


Kyabje Chatral Sangye Dorje Rinpoche: “Meat, the sinful food.”

The great Kyabje Chatral Sangye Dorje Rinpoche, a highly realized Dzogchen yogi, was a vocal opponent of meat for all of his long life, from 1913-2015. “If you take meat, it goes against the vows one takes in seeking refuge in the Buddha Dharma and Sangha. Because when you take meat you have to take a being’s life.”

In Chapter 2 of “Compassionate Action” he wrote: Meat, the sinful food, is not permitted according to the three vows: the vows of individual liberation, the Bodhisattva vows and the tantric vows.” [6]

On the other hand, many Buddhists are not vegetarians. Buddha Himself taught monks to eat whatever was placed in their bowl, including meat, unless they knew the animal was slaughtered for the monks. (See “First Precept: Killing versus Eating below).


Buddha taught loving kindness for all beings, including non-humans.
Buddha taught loving kindness for all beings, including non-humans.


Buddha Taught Loving Kindness — but Not Just for Humans?

Without question, practicing Buddhists practice compassion and loving kindness — metta — for sentient beings. The doctrine of “karuna” or “active sympathy” and willingness “to bear the pain of others” is not debatable — at least not in Mahayana schools. Even if we interpret “compassion” to be a skillful method used by the Buddha to demonstrate the mistaken idea of “independent me” and “independent you” — there can be no doubt that kindness for sentient beings is not optional.

There is no question that the Buddha taught loving-kindness for all sentient beings not just humans. Why is this critical? Because Buddha also taught the doctrine of rebirth — that we can be reborn as insects, lower animals, and other forms of life. Compassion for all beings, down to crawling insects, is not implicit, it appears to be explicitly recommended. This does not mean Buddhists must be vegetarians, but at least that we must feel sympathy for the suffering of all creatures.


How Equally Do We Practice Compassion?

These findings of neuroscientists, when positioned against the Buddhist Dharma, beg the question: how equally do we practice compassion? We might feel more compassion, for example, for our beloved canine or feline. We might feel “sorry” for the beautiful deer lying by the side of the road, struck by a car. We might, like the Dalai Lama, feel sorry for the chicken, especially if we see a picture of a beautiful new-born chick. Do we then feel similar levels of sympathy for the insects splattered on our windshield, or the “less attractive” creatures such as spiders and venomous snakes?

Whether we accept the notion that we might be reborn as a future splattered insect, there can be no doubt that we are taught that our mission is to “free all sentient beings from Samsara.” How much worse is it when we, ourselves, create the causes of suffering?


First Precept: Killing versus Eating? They’re Different Right?

The first precept Buddha taught was not to kill. However, certainly in Pali cannon, this is usually not interpreted to prohibit the eating of meat — only the killing of the animal or the sponsoring of the killing. Mahayana sutras, tend to strongly advocate vegetarianism, particularly the Lankavatara Sutra. [2] In the Jivaka Sutta, Buddha probited the monks from consumption of the flesh of any animal that was seen or suspected to have been killed for the benefit of the monks. Generally, monks were expected to accept and respect all alms provided in their bowls, including meat, without discrimination.

Clearly, this later became an issue when monks formed communities and monasteries, where it became more difficult to argue that the animal was not killed specifically for their benefit. As devout Buddhists, the argument, therefore, comes down to whether we believe the meat on the supermarket shelf was killed for our benefit. If we believe we are not encouraging the killing, or supporting cruelty, then it would not be considered a conflict with the first precept. If we believed that by buying the meat we are supporting the slaughter of animals, we would be in conflict. Ultimately, that’s a personal choice. While meat might be debatable, what is clearly not permitted, according to this precept, is the deliberate slaughter of a sentient being, including chickens.


Gehshe Thubten Soepa.

Gehshe Thubten Soepa.


Geshe Thubten Soepa: “Meat Not Allowed”

In a question and answer series about vegetarianism with Geshe Thubten Soepa, a FPMT-registered teacher, he answers: “In the Mahayana teachings the Buddha forbade eating meat altogether. In many different sutras (the Lankarawatara Sutra, the Great Sutra of Nirvana in the Angulimala Sutra, the Sutra on the Ability of the Elephant, the Sutra of the Great Cloud), it is taught that if one is trying to live with great compassion, then eating meat is not allowed. This is because one has to see all sentient beings as our mother, brother, son, etc. Also in the Angulimala Sutra, Manjushri asked the Buddha, ‘‘Why do you not eat meat?’’ He replied that he saw all beings as having buddha-nature and that was his reason for not eating meat. Therefore, if you practice Mahayana and eat meat, it is a contradiction.” [5]


In the Cambridge Declaration, scientists state that even an Octopus is sentient and feels emotion.
In the Cambridge Declaration, scientists state that even an Octopus is sentient and feels emotion.


The Cambridge Declaration on Consciousness*

Here is the full text of the Declaration on Consciousness:

On this day of July 7, 2012, a prominent international group of cognitive neuroscientists, neuropharmacologists, neurophysiologists, neuroanatomists and computational neuroscientists gathered at The University of Cambridge to reassess the neurobiological substrates of conscious experience and related behaviors in human and non-human animals. While comparative research on this topic is naturally hampered by the inability of non-human animals, and often humans, to clearly and readily communicate about their internal states, the following observations can be stated unequivocally:

  • The field of Consciousness research is rapidly evolving. Abundant new techniques and strategies for human and non-human animal research have been developed. Consequently, more data is becoming readily available, and this calls for a periodic reevaluation of previously held preconceptions in this field. Studies of non-human animals have shown that homologous brain circuits correlated with conscious experience and perception can be selectively facilitated and disrupted to assess whether they are in fact necessary for those experiences. Moreover, in humans, new non-invasive techniques are readily available to survey the correlates of consciousness.
  • The neural substrates of emotions do not appear to be confined to cortical structures. In fact, subcortical neural networks aroused during affective states in humans are also critically important for generating emotional behaviors in animals. Artificial arousal of the same brain regions generates corresponding behavior and feeling states in both humans and non-human animals. Wherever in the brain one evokes instinctual emotional behaviors in non-human animals, many of the ensuing behaviors are consistent with experienced feeling states, including those internal states that are rewarding and punishing. Deep brain stimulation of these systems in humans can also generate similar affective states. Systems associated with affect are concentrated in subcortical regions where neural homologies abound. Young human and nonhuman animals without neocortices retain these brain-mind functions. Furthermore, neural circuits supporting behavioral/electrophysiological states of attentiveness, sleep and decision making appear to have arisen in evolution as early as the invertebrate radiation, being evident in insects and cephalopod mollusks (e.g., octopus).
  • Birds appear to offer, in their behavior, neurophysiology, and neuroanatomy a striking case of parallel evolution of consciousness. Evidence of near human-like levels of consciousness has been most dramatically observed in African grey parrots. Mammalian and avian emotional networks and cognitive microcircuitries appear to be far more homologous than previously thought. Moreover, certain species of birds have been found to exhibit neural sleep patterns similar to those of mammals, including REM sleep and, as was demonstrated in zebra finches, neurophysiological patterns, previously thought to require a mammalian neocortex. Magpies in particular have been shown to exhibit striking similarities to humans, great apes, dolphins, and elephants in studies of mirror self-recognition.
  • In humans, the effect of certain hallucinogens appears to be associated with a disruption in cortical feedforward and feedback processing. Pharmacological interventions in non-human animals with compounds known to affect conscious behavior in humans can lead to similar perturbations in behavior in non-human animals. In humans, there is evidence to suggest that awareness is correlated with cortical activity, which does not exclude possible contributions by subcortical or early cortical processing, as in visual awareness. Evidence that human and nonhuman animal emotional feelings arise from homologous subcortical brain networks provide compelling evidence for evolutionarily shared primal affective qualia.

We declare the following: “The absence of a neocortex does not appear to preclude an organism from experiencing affective states. Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious states along with the capacity to exhibit intentional behaviors. Consequently, the weight of evidence indicates that humans are not unique in possessing the neurological substrates that generate consciousness. Nonhuman animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.”
* The Cambridge Declaration on Consciousness was written by Philip Low and edited by Jaak Panksepp, Diana Reiss, David Edelman, Bruno Van Swinderen, Philip Low and Christof Koch. The Declaration was publicly proclaimed in Cambridge, UK, on July 7, 2012, at the Francis Crick Memorial Conference on Consciousness in Human and non-Human Animals, at Churchill College, University of Cambridge, by Low, Edelman and Koch. The Declaration was signed by the conference participants that very evening, in the presence of Stephen Hawking, in the Balfour Room at the Hotel du Vin in Cambridge, UK. The signing ceremony was memorialized by CBS 60 Minutes. [10]


NOTES

[1] “Cruelty to Chickens Protest: Dalai Lama“, Buddha Weekly
[2] “Buddhism and Vegetarianism“, UrbanDharma.org
[3] “Sentient Beings
[4] “Inspired to Become a Vegetarian” Lama Zopa Rinpoche
[5] “Nine Questions About Vegetarianism” with Geshe Thubten Soepa, FPMT
[6] “Kyabje Chatral Sangye Dorje Rinpoche
[7] “Orangutan in Argentina Wins Non Human Person Rights“, Raw Science
[8] “The First Buddhist Precept, To Abstain from Taking Life,” by Barbara O’Brien
[9] “The First Precept: Reverence for Life” by Thich Nhat Hanh





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