Buddha on the brain

Of course, the Tibetan Buddhist tradition has reincarnation. Is that testable scientifically?

Well, here's the hypothesis. Your psyche emerged some time while you were in your mother's womb. It's continuing to evolve, and eventually it's going to implode back into the substrate, carry on as a disembodied continuum of consciousness and then reincarnate. There's the theory in a nutshell. Is that one testable? My short answer is yes, I think this is a testable hypothesis, and in principle it really should be able to be repudiated. But we're also looking for positive evidence.

There are two types of studies being done at the University of Virginia. One is by Bruce Greyson. He's got a very good track record of doing rigorous, objective scientific studies of alleged -- I'm choosing my words carefully here -- alleged out-of-body experiences and near-death experiences of patients undergoing surgery. Does it ever happen that a person, while being under general anesthetic, has an out-of-body experience and can actually perceive something, as they hover above, that only the surgeons see? That's an empirically testable question. And Greyson is studying this scientifically.

So basically, the premise here is that consciousness can exist outside the body. I've heard that Greyson has started these tests but so far hasn't come up with any results.

Quite so. As you can imagine, the National Science Foundation is not exactly jumping over itself to fund this type of research. Nor is the NIH [National Institutes of Health]. This is outside the paradigm. They're not interested in providing funding for things that challenge the foundations of materialism. So basically, it's like asking the Catholic Church to pay for research to show that Jesus never lived.

OK, that's one test for out-of-body experiences. What about reincarnation?

Well, lo and behold, at the same university -- they have some chutzpah over there -- the University of Virginia, Ian Stevenson is now retired from the psych department. He's not a Buddhist, he wasn't a Hindu, and he didn't believe in reincarnation. Forty years ago he heard anecdotes of children maintaining that this wasn't their first life and giving detailed accounts of their alleged memories of past life experiences. So he started studying it. On a shoestring budget, he and a team of researchers did this for about 40 years. And about halfway through, he wrote a book called "Twenty Cases Suggestive of Reincarnation." He scanned thousands of accounts of children, throwing out most of them because they were either false or the child could have heard about it from parents, relatives, television and so forth. He then selected 20 cases where the accounts given by the child wound up being true when they were subjected to objective corroboration. He couldn't see any way the child could have known this information. But he also said in that book, "I don't believe in reincarnation. But I don't know what else to do with these twenty cases because I can't see any other way to explain them."

And then he did another 20 years of research and wrote another book, "Where Biology and Reincarnation Intersect." It showed the empirical findings of more cases of children giving these very detailed accounts of past life experiences. And usually they were not glorified, like I was Cleopatra or Einstein or somebody spectacular. No, [it was like,] I was a philanderer, and one of the husbands of the wives I had sex with shot me dead because I cuckolded him. So that's not very glamorous, but that was the recollection of one of these children. This is empirical evidence. It should be scrutinized rigorously, but not thrown out dogmatically.

This raises some interesting questions about Buddhism. Is Buddhism a religion or is it something else? Because there are some people in the West who say we should strip Buddhism of any vestiges of the religious or the transcendental. For instance, Stephen Batchelor, in his book "Buddhism Without Beliefs," writes, "The Buddha was not a mystic. His awakening was not a shattering insight into a transcendental truth that revealed to him the mysteries of God. He did not claim to have had an experience that granted him privileged, esoteric knowledge of how the universe ticks." Is Stephen Batchelor right?

[Laughs] I've known Stephen Batchelor for almost 35 years. We were monks together for years, both in India and in Switzerland. To come up with this picture of the Buddha, you have to bring out a carving knife and chop off great sections of the most authentic accounts we have of the Buddha's own teachings. You simply have to ignore and pretend he never said an enormous number of things he did say. I think Stephen, my dear friend, has recast the Buddha in his own image as an English skeptic who was raised in an agnostic background, who really doesn't believe in anything nonphysical.

So we should forget trying to strip Buddhism of its transcendentalism. You haven't quite come out and said it, but you're suggesting we should stop saying Buddhism is not a religion.

Well, we have to be very cautious when we take these Western categories -- religion, science, philosophy -- which are deeply and inextricably embedded in our Judeo-Christian and Greco-Roman heritage. But I have to add a footnote to our conversation about reincarnation research. The Buddhists have been looking at this critically and empirically for 2,500 years. They're not waiting with bated breath to see what the people at the University of Virginia come up with. They, unlike psychologists and neuroscientists, have been exploring mental phenomena directly. And they have specific strategies for going into a deep meditative state, directing your attention backward beyond the scope of this lifetime, directing it back to past lifetimes and coming up with memories. So you have a template here.

This could be studied, together with skeptics. Train very advanced contemplatives to tap into this substrate consciousness -- this storehouse of memories from past lives, if it in fact exists -- and do this in conjunction with neuroscientists and psychologists. If I had unlimited funds, I'd say this is one of the most important questions we can ask. Make this a 20-year research project, well funded, with all the skepticism of science. Make sure you have some hardcore atheists involved, but ones who are open-minded and not just knee-jerk dogmatists. And then put it to the test. In 20 years, I think you could come up with something that could repudiate or validate a startling, truly astonishing hypothesis that there is such a substrate consciousness.

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