DEPENDENT ORIGINATION AND RELATIVITY:

BUDDHISM AND EINSTEIN

ANKUR BARUA

Introduction

Albert Einstein is generally regarded as the greatest theoretical physicist of all

times. Modern physics bears his impact more than that of any other physicist. His

contributions to atomic physics and study of the photoelectric effect had earned

him the Noble Prize. His theory of relativity with its profound modifications of the

notions of space, time and gravitation had fundamentally changed and deepened

our understanding of the physical and philosophical conception of the universe.1

Apart from his scientific ingenuity, Einstein’s courageous struggle for human rights,

social justice and international peace had secured him a unique place in modern

history of the world. He had also epitomized his philosophy of religion by stating

that “science without religion is lame and religion without science is blind”.

According to Einstein, religions are not only compatible with science, but also they

are promoted by science. The fundamental tenet of his concept of “cosmic religion”

is that science enhances religion. Religion is nurtured by the feeling of wonder and

astonishment that accompany the discovery of the laws of nature and awareness of

harmony that rules the universe.1,2

In this context, it is important to remember that though Buddhism did not have any

rigorous methodology for studying the physical world, but the Buddhist scholars and

Dependent Origination and Relativity: Buddhism and Einstein Page 1

contemplatives had developed views on matters related to the universe and its

contents. This was based on pure logical and rational thinking and no experimental

model was applied to prove or disprove any of these observations. These

phenomena were discussed in detail in the early Buddhism, the Abhidhamma

Pitaka, the Visuddhimagga, the Pali commentaries, Mahāvibhāṣā-śāstra, the

Kālacackra Tantra and in the literature on Buddhist epistemology.3,4,5

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Buddhist Doctrine of Dependent Origination

The doctrine of dependent origination is the key insight of the entire teachings of

the Buddha, which is also equated with the Dhamma. Buddhism had regarded it as,

‘One who sees dependent origination sees the Dhamma; one who sees the

Dhamma sees dependent origination’ (Middle Length Discourses of the Buddha, p.

284). Dependent origination means that all phenomena arise as the result of

conditions and cease when those conditions change. The general theory of

dependent origination, taught by the Buddha, is as follows: “When this exists, that

comes to be; with the arising of this, that arises. When this does not exist, that does

not come to be; with the cessation of this, that ceases.” (Connected Discourses, p.

575) So nothing exists as a static, isolated entity.4,5

Everything arises and ceases depending on causes and conditions which

themselves arise due to causes and conditions. There is no ultimate ground or

primordial cause, but a network of causes and conditions. This discards the view of

the presence of a metaphysical selfhood, permanent and fixed entity like “Creator

God” or a substance underlying the constant change, which is life. It is the delusion

or ignorance of dependent origination which keeps people confused and attach to

views and actions which result in suffering. Dependent origination is the true nature

of reality regardless of whether there is anyone who realizes it or not. Just as the law

of gravity is true irrespective of anyone’s opinions about it and it was present even

before it was scientifically proved by Isaac Newton. Similarly, the dependent

origination is the way things are and the Buddha had simply realized it and

confirmed it to others.4,5,6

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 2,6,7,8
Einstein’s Theories on Relativity

Historians call the year 1905 as the “annus mirabilis” or “miracle year”, because in

that year the renowned scientist Albert Einstein published four remarkable scientific

papers addressing fundamental problems about the nature of energy, matter,

motion, time and space. He was awarded the noble prize in the year 1921 for his

outstanding contributions to the Theoretical Physics and especially for his discovery

of the “Law of the Photoelectric Effect”. Some of his theories which could be viewed

in the light of Buddhist doctrine of Dependent origination are as follows:

• In June 1905, Einstein proposed his concept of special relativity. Einstein's

March paper treated light as particles, but special relativity estimated light as

a continuous field of waves. So, Einstein observed light both as wave and

particle.

• Later in 1905 came an extension of special relativity in which Einstein proved

that energy and matter are linked in the most famous relationship in physics:

E=mc2. (The energy content of a body is equal to the mass of the body

times the speed of light in vacuum squared). This equation predicted an

evolution of energy roughly a million times more efficient than that obtained

by ordinary physiochemical means. This led to the theory of the conservation

of energy, in the form of the first law of thermodynamics, which stated that

the total amount of energy in any isolated system always remains constant.

Although it can only be changed from one form to another, this energy

cannot be created or destroyed.

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 • During 1915, Einstein completed the General Theory of Relativity and

showed that matter and energy actually mold the shape of space and

the flow of time. What we feel as the 'force' of gravity is simply the

sensation of following the shortest path we can through curved, four-

dimensional space-time. It was a radical vision where space was no longer

considered to be the box to enclose the universe. Instead, space and time

along with matter and energy are all locked together in the most intimate

embrace.

Similarities between the Buddhist Doctrine of Dependent Origination and

Views of Einstein

The Buddhist concept of dependent origination is a vision in which sentient beings

are not determined by forces beyond their control. They are rather fully integrated

in the co-arising of all things. Human beings are able to take responsibilities and

create better conditions for themselves and others by becoming aware of the way

things arise in mutual dependence.4,5

The most important effort is to free ourselves from delusions ad attachments and

widen our circle of compassion to embrace all living creatures and the nature. The

renowned scientist Albert Einstein also upheld these concepts of Buddhism and

expressed his own views in the light of modern science. 1,2,6,7 Some of the

philosophical concepts which are common to both Buddhism and Einstein are

discussed here in details.

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(1) Einstein’s Views on the Concept of a Creator God

The concept that universe was created by a “Creator God”, had haunted the minds

of human beings since many generations. The Buddha had transcended the theory

of a “Creator God” with the help of his explanations on the concept of

impermanence in his Doctrine of Dependent Origination. Like the Buddha, when we

review this concept of a “Creator God” in the light of modern science, some of the

obvious questions that arise in our minds are - Who is this creator god, who had

created this “Creator God” and how did he come into existence? Albert Einstein had

also never accepted the principle of a “Creator God”. He had clearly expressed his

views as, “I cannot conceive of a God who rewards and punishes his creatures, or

has a will of the kind that we experience in ourselves. Neither can I nor would I want

to conceive of an individual that survives his physical death; let feeble souls, from

fear or absurd egoism, cherish such thoughts”.3,6,7,8,9,10

(2) The Buddhist Concept of Dynamic Flux

Buddhism considered events as space-time representations of a continuous

dynamic flux. Nothing is considered to be static and permanent, but everything is in

a state of constant change in our universe of experience. However, there is no

single enduring changing entity, but there exist a series of momentary changes. The

Buddha was often regarded as “Tathagata” which means “one who comes and goes

thus”. The Buddha gave this famous doctrine of momentariness (ksanikavada) in

terms of “here and now”.3,4,7 The Quantum field theory also considers physical

phenomena as transient manifestations of an underlying fundamental unity.

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Following this concept of dynamic flux, Einstein had also demonstrated the

spontaneous and random movements of atoms, called Brownian motion.1,2,8

(3) Time: A Psychological Concept

Time became important in relation to the thermodynamics and Einstein’s theory of

relativity. Observing the irreversibility or asymmetry between the past and future, it

has been argued that time is uni-directional and is also associated with the

experience of “psychological time”. Einstein himself had felt the uni-directionality of

time and considered the concept of time to be an illusion. In Einstein’s theory of

relativity, time (with space) becomes relative and contingent both on speed and

gravity. The faster one travels or the closer one is to an object with a very strong
2,9,10
gravitational pull, time elapses more slowly.

Buddhism recognize that time can be experienced as moving faster or slower in

certain situations. What others might experience as only an instant, could be

experienced by a person meditating as a much longer period of time. From the

Buddhist perspective, when one actually analyzes time; it is found to not really

exist. Thus, time is a “conventional truth” (paññatti) and a verbal or conceptual

designation which is imputed onto experiences of a past, present, and future. It is

called “conventional” because it is only established nominally on the basis of words

and thoughts. If we actually try to point to an instant of time, the moment that we

try to pinpoint has already passed and a future moment has now become the

“present.” In this way, we cannot technically speak of any fixed, locatable present

as it always vanishes upon close examination. The present only exists in

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dependence upon the concepts of past and future. 3,4,5,9,11 So, we observe that the

Buddhist concept of “psychological time” is similar to Einstein’s perception that

time is illusory.

Time is also considered an imputed entity in a yet more scholastic and technical

context. This is because it is identified on the basis of something that is other than

itself. We cannot point at the “time” in reality, but rather perceived it through

designations on things that are not time, like the clock which is a substantial entity.

Therefore, time fits in a third class of phenomenon technically referred to as “non-

associated composite phenomena.” Here, the term “non-associated” means that it

is neither physical nor mental and “composite” means that time is dependent on

other factors and is impermanent. 3,6,7

Apart from these concepts of time, the Buddhist schools had also identified the

shortest possible divisions of time that is required to perform an act and the

shortest division of time in general. An example of the shortest possible divisions of

time is the time it takes to blink our eye, which is called a moment. The shortest

division of time is considered to be 1/60th (or even 1/365th, depending on the

source) the duration of a finger snap, a number which one Buddhist scholar has

calculated roughly as one millisecond.3,7

(4) Space: The Concept of “Sunyata” or “Emptiness”

Another major area of discussion for Buddhists, physicists, and cosmologists is the

nature of empty space and cosmogony. The concept of Time and Space in relation

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to Buddhism are the two varieties of paññatti. They are two conceptual constructs

without any corresponding objective reality. In Milindapañha, the only two things

which are considered to be independent of kamma or of causes or of season are

namely Nibbāna and space. But it carefully avoids the use of the term

“unconditioned” (asańkhata) and relates space as neither conditioned nor

unconditioned. The Theravādins include the space element concept in the objective

field of mental objects (dhammāyatana) which means that it is not visible but can

be cognized only as an object of mind-consciousness.7,11,12

In the Sarvāstivāda Abhidhamma, the counterpart of space element is referred to as

ākāśa-dhātu. The space element is either light (āloka) or darkness (tamas) and

therefore it is included in the objective sense-field of the visible (rupāyatana).

Besides this, the Sarvāstivādins recognize another kind of space which is called

ākāśa and not ākāśa dhātu. It is defined not as space bound by matter, but as that

which provides room for the movement of matter (yatra rūpasya gati). It does not

obstruct matter, which freely exists therein. It is also not obstructed by matter, for it

cannot be dislodged by matter. Thus, what the Sarvāstivādins call unconditioned

space is the space considered absolutely real and as serving as a receptacle for the

existence and movement of material phenomena.7,11,12,13

In the Madhyamaka system Nagarjuna had explained the Buddhist Doctrine of

Dependent Origination in the light of “Sunyata” which means “void or emptiness”.

The space in universe is also intimately connected to this Buddhist concept of

śūnyatā or emptiness. Just as nothing can exist without space, so too can nothing

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exist without emptiness. Because all phenomena are empty of a static, independent

and permanent existence, they can come into existence, change their forms and

pass on. We should realize the “absolute truth” behind the concept of “emptiness”

as absence of self-entity and attachment and accept the fact that interdependence

is the nature of reality.4,5,6,7

In physics, there are highly developed mathematical theories which suggest the

empty space of a vacuum actually contains an infinite amount of energy. It is

speculated that this energy has a role in the evolution in the universe. While this is

still an area of controversy and mystery within theoretical physics, it makes for a

rough parallel to the Buddhist concept of empty-particles and the universe arising

out of space. However, the whole process of cosmo-genesis according to Buddhism

is catalyzed by the actions of living beings or Kamma.3,7,12

(5) Concept of Co-existence of Multiple Solar Systems

In Buddhist literature, the cosmos are explained to be oscillating or continuously

forming, enduring for a time, and then undergoing a final period of destruction. In

the metaphysical realm; Buddhism strongly maintains an emphasis on reasoning

based on the principles of impermanence and causality. Though the perception of

co-existence of multiple solar systems was present during early Buddhism, but it

became more popular with the development of the Mahayana tradition of

Buddhism. In Mahayana tradition, it is believed that there are hundred thousand

galaxies in the entire universe and each galaxy is holding at least one Buddha at a

given point of time. If we separate out the deification part of the Buddha concept

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here, we can find that there was a notion of multiple galaxies in ancient India and

the possible reason of their creation was well-explained by the Buddhist Doctrine of

Dependent Origination.3,4,13

Einstein's general relativity theory predicts that strong gravitational fields will bend

the path of nearby light rays. A very large mass like that of an entire galaxy with an

enormous gravitational field can bend light rays from Quasars which are the most

distant illuminated objects in the universe. Thus, it can act as a gravitational lens.

Other scientists had also confirmed this “Beaming Effect” of “Gravitational Lens” by

observing the increase in red-shift in visual spectrum of light in the presence of a

number of galaxies directly hit by a distant beam from Quasars. However, the

presence of more than one solar system in the universe is now confirmed by

mapping the orbital path of the planet Pluto, the last planet in our solar system. It

is found that this planet revolves around the sun of some other unknown solar

system.2,9,10

Einstein’s Comments on Buddhism

Albert Einstein was very much influenced by the Buddhist doctrines related to the

concepts of absence of any Creator God, absence of any soul or self (anatta),

Dependent Origination (paticcasamuppada), impermanence (anicca) and the

emphasis on practicing compassion with moral-driven, volitional activities (kamma).

He had also mentioned that he never believed in the existence of a personal God. If

something is in him that could be regarded as “religious”, was the unbounded

admiration for the structure of the world so far as science could reveal it.1,2,12

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According to his opinion, the religion of the future will be a “cosmic religion”. It

should transcend personal God and avoid dogma and theology. Covering both the

natural and the spiritual, it should be based on a religious sense arising from the

experience of all things natural and spiritual as a meaningful unity. Buddhism

answers this description. Buddhism has the characteristics of what would be

expected in a cosmic religion for the future: It transcends a personal God, avoids

dogmas and theology; it covers both the natural and spiritual; and it is based on a

religious sense aspiring from the experience of all things, natural and spiritual, as a

meaningful unity. So, “if there is any religion that would cope with modern

scientific needs it would be Buddhism”.1,2,10

Conclusion

We have taken an overview of a fraction on what Buddhists and scientists had

discussed about the contents and processes of the physical world. We had not

included, in our discussion, the Indian and Buddhist science of astronomy, which

was an area where the ancient Indians had a high degree of expertise.13 We should

keep in mind that modern science did not emerge all of a sudden from nowhere.

The process of evolution of modern science was slow and the basic elementary

philosophical and logical concepts were already present in our religious practices.

The modern scientists believe that there are a number of philosophical concepts of

modern science embedded in Buddhism which needs careful exploration.6,7,12

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Now, in an era of revolutionary scientific progress, the time has come for us to keep

aside the entire glorification and deification part of Buddhism and examine the

original doctrines carefully to sort out the sparkling components of modern science

hidden in them. If we achieve this successfully, we could relate the Buddha as

“social scientist”, who had worked for the benefit of mankind. This effort would also

induce fresh impetus to our innovative way of understanding the conventional ideas

and transform our religious concepts into a more dynamic and realistic structure in

order to make them more acceptable to the new generation.

Dependent Origination and Relativity: Buddhism and Einstein Page 13

References

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NJ: Princeton University Press.

2. Jammer, Max. 1999. Einstein and religion: physics and theology. Princeton, NJ:

Princeton University Press.

3. Wallace,B.A., ed., 2003. Buddhism & science: breaking new ground. New York:

Columbia University Press.

4. Lopez, Donald S. 2005. Critical terms for the study of Buddhism. Buddhism

and modernity. Chicago: The University of Chicago Press.

5. Bodhi, B., ed. 1993. A Comprehensive Manual of Abhidhamma (the annotated

translation of Abhidhammatthasangaha of Acariya Anuruddha). Kandy, Sri

Lanka: Buddhist Publication Society.

6. Bharucha, Filita P. 1992. Buddhist theory of causation and Einstein's theory of

relativity. Delhi, India: Sri Satguru Publications.

7. Lopez, D.S. 2008. Buddhism & science: A guide for the perplexed. Chicago:

University of Chicago Press.

8. Richard M., Thuan,T.X. 2001. The Quantum and the Lotus: A Journey to the

Frontiers Where Science and Buddhism Meet. New York: Crown Publishers:

127-39.

9. Einstein, A., 1931. The world as I see it. Forum and Century: Living

Philosophies 84: 193-4.

10. Einstein, A., Seelig, C., ed., 1954. Ideas and Opinions, based on Mein Weltbild.

New York: Bonzana Books: 8-11.

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 11. Karunadasa, Y. 2009. Time and Space. Hong Kong: The Centre of Buddhist

Studies. The University of Hong Kong.

12. Wallace, B.A.1996. Choosing Reality: A Buddhist View of Physics and the Mind.

Ithaca, N.Y.: Snow Lion Publications: 18-27.

13. Kloetzli, W.R. 1983. Buddhist Cosmology: From Single World System to Pure

Land: Science and Theology in the Images of Motion and Light. Delhi: Motilal

Banarsidass.

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