Brain, DNA and the Metamorphosis of Life -- A Buddhism and Science Symposium 13 July 2008 at Tai Pei Buddhist Centre

by Liew Chai Hoon

A convergence of three renowned scholars in their individual fields promises an exciting afternoon of science-based discussions on the relationship between science and Buddhism.

Professor C F Lee on Life Engineering

- Pro-Vice-Chancellor and Vice-President, Director, School of Professional & Continuing Education, University of Hong Kong

Professor Lee compares life engineering to an engineering project which is created in order to meet some specific performance targets or objectives, for example, a bridge to aid transportation or a dam for water storage.

Similarly, in life, one should have a performance target such as becoming a successful business person, a political leader, a superstar or 'just' a happy person.

Whether one achieves one's target depends on one's approach - passive or proactive. To be proactive requires intensive self-discipline which is where Buddhism comes in. Through meditation and concentration, Buddhism helps us to develop mindfulness. When one is mindful of one's thoughts and feelings, one can manage and control one's mind more effectively.

For example, if we are mindful of our own rising anger when we are offended by someone, we will not allow our anger to get out of control by blowing up. If we let go of a sudden flood of anger, our opponent and ourselves will simply drown in it.

Just like a dam that is engineered to release water gradually, mindfulness allows us to gradually release our negative emotions in a non-destructive manner. In this way, it benefits all.

Professor Chua Nam Hai on Genetic Engineering of Life: DNA & Nuclear Transfer

- Andrew W. Mellon Professor and the Head of Plant Molecular Biology, the Rockefeller University, USA

Looking at the hot topic of genetically modified food, Professor Chua enumerated 3 ways of genetically modifying food by using the example of a chicken and a soya bean.

Method A ¨C extract the DNA from a chicken to plant it wholesale into the soya bean.

Method B ¨C extract the DNA from a chicken, modify the DNA and then plant it into the soya bean.

Method C ¨C create a synthetic chicken's DNA in the laboratory using several chemicals and then plant it into the soya bean.

In which instance, Professor Chua asked the audience, are we eating chicken in the genetically-modified soya bean? Below are his answers.

Eating chicken? Taking the chicken's life?

Genetically-modified soya bean using Method A Yes

Yes

Genetically-modified soya bean using Method B Yes

Yes

Genetically-modified soya bean using Method C Yes

No

He further questioned that if a Buddhist eats mock meat, is he contravening any Buddhist principles?

Venerable Hui Min, PhD on The Four Mindful Establishments vs. the Triune Brain Model

- Professor, Taipei National University of the Arts

Venerable Hui Min found this meditation practice to be almost identical to the evolution course proposed in the Triune Brain theory.

In conclusion, Venerable Hui Min decided that there is no conflict between Buddhism and science. In fact, each complements the other in contributing knowledge to the mysteries of life.

Panel Discussion

Unsurprisingly, the question of sustainable ecological efforts was posed by a member of the audience. Professor Chua asserted that technology itself is neutral; however, its uses need to be governed, regulated and checked so as to ensure the efficacy of ecological preservation.

Venerable Hui Min emphasised that environmental protection and ecological preservation starts from oneself and even a small act such as using a handkerchief instead of tissue paper or turning off an unused light bulb contributes towards saving Gaia.

This event was organised by Lian Shan Shuang Lin Shih Monastery and sponsored by Kwan Im Thong Hood Cho Temple.

Triune Brain Four Mindful Establishments

Stage 1 Innermost Reptilian Brain (R-Complex), including brain stem and cerebellum, controls autonomic functions such as breathing, heartbeat and adjustment of body temperature; developed around 200 million years ago Mindfulness on breathing in and breathing out allows practitioners to be constantly aware of our most faithful friend - our breath - which follows us till death

Stage 2 Old Mammalian Brain (Limbic System), surrounding brain stem, is source of emotions and instincts such as appetite, sexual desire, anger and fear; developed around 150 million years ago Mindfulness of feelings allows the practitioner to clearly be in touch with the experience of pleasant, unpleasant or neutral feelings

Stage 3 New Mammalian Brain (Neocortex), top layer of brain, is central in highly intellectual functions such as thinking, judgement and language; developed only recently in primates and humans Mindfulness of mind allows the practitioner to clearly know when there is greed, hatred or delusion arising in the mind and whether the mind is absorbed, concentrated or liberated

Going beyond the brain, mindfulness of dharma occurs when one penetrates the supreme dharma, understanding the truth of impermanence, suffering, selflessness, emptiness and nirvana.