Compassion & Technology and the Life of the Buddha (from @singularityunl)

“Our earth will eventually disappear, our sun will disappear, even our galaxy will ultimately disappear, so it’s unrealistic to think we will avoid death.”

https://singularityuthenetherlands.org/news/compassion-technology-and-the-life-of-the-buddha-at-the-nieuwe-kerk/

…asked about how technology and compassion could be of help to other people around the world, he answered: 

“Machines are very important, but they are controlled by human beings. We human beings are not only physical entities, we also have minds. When we are motivated by positive emotions our physical actions will be constructive. Modern psychology knows about sensory consciousnesses, but doesn’t distinguish them clearly from mental consciousness, which involves emotions like anger. I’m very appreciative of the comfort and relief that technology can provide, but I’d like to see its effects implemented in less developed countries where there is still great suffering.” 

“These machines are material devices,” His Holiness observed, “but we also have to think about consciousness. Our waking consciousness depends on our brain and sensory organs and is relatively coarse. When we dream the senses are at rest. In deep sleep, consciousness is subtler, as it is when we faint and so forth, but the subtlest, deepest consciousness manifests at the time of death.

His Holiness explained that psychologist Richie Davidson of University of Wisconsin–Madison has undertaken a project to investigate what is going on. He pointed out that while technology can improve eye and ear consciousness, it has little effect on the subtler level of mental consciousness that nevertheless can be extended infinitely. Inner values involve the mind and ancient India was rich in understanding the mind’s workings as a result of the practices for cultivating a calmly abiding mind (shamatha) and analytical insight (vipashyana). The Buddha’s attainment was a product of such practices. 

 

The challenging question raised was, “Would you like to live to be 1000 years old?” 

His Holiness retorted that it’s necessary to be realistic and the question represented unrealistic thinking. He observed that Indian Sadhus and others have tried to achieve such a goal through yoga and breath control, but none have lived more than 200 years. 

 

Selma Boulmalf asked His Holiness if sickness had any meaningful role in life. 

He told her he thought that facing pain and difficulty reminds believers of God and their religious path. 

…He explained three levels of knowledge: basic understanding gained by hearing or reading, conviction that derives from critical thinking and experience arising from deeper acquaintance in meditation. 

His Holiness told her that even animals love life and move to defend it. “We all naturally love life and death brings an end to it. We tend to fear death because it is a mystery, but through training we can develop confidence in the next life.”   

We need to focus on a sense of the oneness of humanity and maintaining religious harmony, which India vividly exemplifies. If religious harmony can flourish there, why not elsewhere?”

 

Question to His Holiness was about whether there has been a female Dalai Lama and if not, could there be one in the future? 

His Holiness replied that he had been asked this repeatedly over the years and has answered that if a female body would be more useful, why not? He qualified this by adding that whether or not there will continue to be a Dalai Lama in the future is something Tibetans, Mongolians and people of the Himalayan Region will decide.

During a meeting with members of the media immediately afterwards His Holiness remarked that technology can clearly play a significant role in alleviating physical distress, but that peace of mind and the role of moral principles cannot be overlooked. He commented that existing education sets material goals, resulting in aspirations for a more materialistic way of life with little attention to inner values.

 

He expressed disapproval of the use of technology for oppressive surveillance, but noted that the problem lies with the motivation of perpetrators and the way it is used rather than the technology by itself. He repeated that moral principles lay the basis for individuals, families and communities to live a happy life.