Time Dilation: An addendum from Theravada 3 Buddhist Viewpoints

Arts

5 Abstract:

6 It began in 1905 when Albert Einstein published his Special Theory of Relativity (Einstein, 1905) 7 that introduced the concept of space-time, which means that space and time are part of the same 8 entity and it is not possible to move in space without moving in time. Furthermore, according to 9 this concept, space-time is not constant because it can be changed, bent or twisted. It is evidenced 10 that the faster we move, the more time slows down that is time becomes “dilated” and is noticeable 11 only at very high speeds such as near the speed of light.

For example, a stationary clock will 12 measure the passing of time at a different rate to that of a moving clock. The clocks are each 13 behaving normally in their respective frames, but different to each other in their relative frames, 14 which is the concept of “Time relativity” or “Time dilation”.

Similarly, in Theravada Buddhist 15 philosophy, there are explanations that time does not exist independent of the mind (Bunnag, 2016, 16 pp. 90-91). In this study, the researcher claims that Buddhist philosophy suggests that time relates, 17 not only to the minds that observed it but also, to the space or the realm that the observed minds 18 exist.

19 Keywords: Buddhist time theory; Buddhist concept of time; Buddhist time dilation; Buddhist time 20 relativity

22 1. Introduction

23 According to Einstein’s special theory of relativity, the concept called ‘time dilation’ involves 24 two synchronized clocks getting out of synchrony due to 2 factors (Einstein, 1914-1917) (Dowden, 25 2012). One factor is their relative motion. If they do not move in relation to each other, they would 26 stay synchronized. However, if one clock moves away from the other, the moving clock will tick 27 slower than the stationary clock. The faster the clock moves, the slower the time passes in relation to 28 other clock. We speak of time dilation by mentioning that time is ‘slower’ but time is not moving 29 slower in any absolute sense. Time is slower only in relative to other frame of reference. Another 30 factor of time dilation is due to their being in different gravitational fields. Observers in a less intense 31 gravitational field find that clocks in a more intense gravitational field run slower relative to their 32 own clocks. Metaphorically speaking is that people live longer in basements (time slower) than in 33 the attics.

35 In Theravada Buddhist philosophy, the idea that time does not exist independent of the mind is 36 indicated. The suggestion that time has no existence outside of phenomena and their observers, has 37 led to the mind-dependent conclusion because time must be perceived by a mind (consciousness) in 38 relation to successions of events that occur to a particular system (Promta, 1988, pp. 54-68). In this 39 study, the researcher suggests that according to Theravada Buddhist philosophy of time, time is 40 related, not only to the mind that observed it (Bunnag, 2016, pp. 90-91) but also, to the space or the 41 realm that the observed mind exists. This study attempts to find similarities between Buddhist 42 concept of time and Einstein’s concept of time dilation. However, this research is only the beginning 43 of the attempt to compare concepts of time in Buddhist philosophy to western time theories which 44 could be beneficial to scholars who are interested in study various aspects of Buddhist philosophy.

46 2. Research Methods 47 This research is a qualitative research focus on findings from primary and secondary 48 documentary research, questionnaire survey of expert opinions using the Delphi method (Linstone, 49 2002)to deepen the understanding of the topic and to acquire near consensus data from 5 Buddhist 50 experts who live in Thailand. The objective of this research is to find similarities between Buddhist 51 concept of time and Einstein’s concept of time dilation by asking questions concerning the structure 52 of time, time travel and time relativity from 5 experts in Theravada Buddhist philosophy who live in 53 Thailand.

55 Participants

56 Experts in Buddhist philosophy answered questions about theories of Time.

58 Data Collection

59 Research Procedures 60 1. Preliminary Research Documentary research from available primary and secondary 61 resources such as books and articles in library and electronic form. 62 2. Prepare questions about characteristics of time from Buddhist perspectives. 63 3. Questionnaire survey sent to experts in Buddhist philosophy for answers and comments. 64 4. Adjustment of the questionnaire based on experts’ feedback in accordance with the Delphi 65 Method 66 5. 2nd round of acquiring answers from experts in Buddhist philosophy. By interview with 67 a new set of questions adjusted based on their answers to the 1st questionnaire using the same 68 experts. 69 6. Analyze data acquired from the experts’ answers.

Electronic copy available at: https://ssrn.com/abstract=3123141

Does the concept of time in Buddhist philosophy indicate any traces of Time dilation? 73 74 75 Questions in the questionnaire 76

1. The Structure of time: 78 What shape can represent time according to Buddhist philosophy? 79 2. Time travel: 80

Is it possible to travel to the Past and the Future according to Buddhist philosophy? 81 3. Time relativity: 82 Does Buddhist philosophy agree to the idea of time relativity? 83 3. Results 84

3.1 Answers from 5 Buddhist experts. 85 86 To enable the researcher to continue researching into the vicinity of Buddhist philosophy of 87 time, 5 Buddhist experts’ answers were collected for they could later serve as guidelines in preparing 88 new sets of questions for further research into the subject. 89

3.1.1 The Structure of Time 91

It is natural to think that time can be represented by a line. But a line has a shape. What shape 93 should we give to the line that represents time? Consider the question of whether time should be 94 represented by a line without a beginning. Aristotle has argued (roughly) that time cannot have a 95 beginning on the grounds that in order for time to have a beginning, there must be a first moment of 96 time, but in order for that first moment of time to be counted as a moment, that allegedly first 97 moment would have to come between an earlier period of time and a later period of time, which is 98 inconsistent with its being the first moment of time. (Aristotle argues in the same way that time 99 cannot have an end.) (Aristotle, 384-322 BC)(Bunnag, 2017) 100

The answers to the question of the structure of time, Buddhist experts explained that time is an 101 illusion, and thus it is shapeless because it is not real. Time does not physically exist as a substance 102 but can only be conceptually perceived through the changes of things or events. (Bunnag, 2017) 103

3.1.2 Time Travel 105

Is time travel possible? This is presumably a matter of empirical science but a further question 107 which would fall inarguably under the heading of philosophy, is whether time travel is permitted by 108 the laws of logic and metaphysics. Many scientists and philosophers believe that the actual laws of 109 physics are in fact compatible with time travel. 110 According to Buddhist experts, time travel is not physically possible for a being or an object, but 111 the past and the future can be mentally acknowledgeable. We can acknowledge the past and foresee 112 the future with our powerful mind that can be trained through the process of meditation practice. 113 However, travelling from one place to another or from one realm of existence to another such as 114 from earth to heaven and to hell is also physically possible through the practice of meditation 115 (Bunnag, 2017) (Thera, 1987, pp. 454-455) (Mon, 2002, pp. 392-393). 116

3.1.3 Time Relativity 118 119 Einstein’s theory of relativity has had the biggest impact on our understanding of time. But 120 Einstein was not the first physicist to appreciate the relativity of motion. Galileo and Newton would 121 Electronic copy available at: https://ssrn.com/abstract=3123141

have said speed is relative to a reference frame. Einstein would agree but would add that durations 122 and occurrence times are also relative. What is happening here is that Einstein is requiring a mixing 123 of space and time; Minkowski said it follows that there is a space-time which divides into its space 124 and time differently for different observers. One consequence of this is that relativity’s space-time is 125 more fundamental than either space or time alone (Bunnag, 2017) (Whitrow, 1991, pp. 172-176) 126 (Weinert, 2013, pp. 154-155). 127 Time is relative in the sense that the duration of an event depends on the reference frame used 128 in measuring the duration. Accurate clocks do not tick the same for everyone everywhere. Each 129 object has its own proper time, and so the correct time shown by a clock depends on its relation to 130 speed and gravitational influence. Relative to clocks that are stationary in the reference frame, 131 clocks in motion run slower, as do clocks in stronger gravitational fields. In general, two 132 synchronized clocks do not stay synchronized if they move relative to each other or undergo 133 different gravitational forces. According to this theory, clocks in cars driving by your apartment 134 building run slower than your apartment’s clock (Bunnag, 2017) (Weinert, 2013, pp. 155-156). 135

According to Buddhist experts, although time is not real and is non-existent, the Buddhist 136 concept of time recognizes the relativity of time to the mind or consciousness (or Chitta) according to 137 each realm of existence (as a reference frame). By describing the differences of the duration of one 138 day according to each realm of existence, for example, one day in Cātumahārājika Heaven is equal to 139 50 years on earth (Bunnag, 2017) (Mon, 2002, p. 199). 140

3.2. Summary of questionaire answers 141 Table 1: Summary of answers gathered from questionaire and interviews of 5 Buddhist experts. 142 Theory of time

Buddhist Experts’ answer

1.The Structure of Time:

What shape can represent time?

Time is an illusion/shapeless

2. Time travel:

Is it possible?

3. Time relativity:

Do you agree to the idea?

Only the mind can experience the past and foresee the future.

Time is not real but can be relative to each realm of existence that each consciousness can perceive.

4. Discussion 144 4.1 The Structure of time: 145

What shape can represent time according to Buddhist philosophy? 146 According to Buddhist canon, time is a mere concept which does not really exist in an absolute 147 sense. When we speak of past (atíta) which is that which has gone beyond its own state that is the 148 moment of genesis, development, and cessation. Present is that which exists above the moment of 149 genesis and future is that which has not yet reach and therefore, past is gone. Future has not yet to 150 come. There is only the eternal now and Nirvana, the ultimate goal of Buddhism, is eternal and does 151 not belong to the past, present, or future. Thus, reality or Nirvana is independent of time or timeless 152 and time has no real existence or shapeless. (Bunnag, 2017)(Thera, 1987, pp.215-217) 153 154 Electronic copy available at: https://ssrn.com/abstract=3123141

4.2 Time Travel: 155

Is it possible to travel to the Past and the Future according to Buddhist philosophy? 156 According to Buddhist teaching, only the person who has developed the Abhiňňā or 157 supernormal knowledge from meditation practice (Thera,1987, pp.454-455) will be able to possess 158 these following supernatural abilities. 159

1. Flying through the air, walking on water, diving into the earth, creation of forms etc. 160 2. Celestial ear which can hear sounds far or near 161 3. Power to know the thoughts of others 162

4. Power to remember the past lives of oneself and of others 163 5. Celestial or Divine Eye which can see heavenly or earthly things, far or near those are 164 imperceptible to the physical eye includes knowledge of the future. 165

It can be concluded that Buddhist concept of time does not allow time travel while space travel 166 is possible with the supernormal knowledge developed from meditation practice. Knowledge of the 167 past and the future is also possible gain from successful meditation practice. 168 4.3 Time Relativity: 169

Does Buddhist philosophy agree to the idea of time relativity? 170

The study of theory of time in Buddhist philosophy can be found from two main sources, 171 primary and secondary source. The primary source is the Pali Scripture or the Tripitāka or the 172 Buddhist canon and the secondary source consists of the commentaries and other works of 173 contemporary Buddhist Scholars. According to these so urces, the researcher has come to the 174 conclusion that time, in Buddhist philosophy, is only a name given to a concept; it does not have real 175 existence (Promta, 1988, pp.54-55) (Thera, 1987, pp.215-217). Time was invented from witnessing the 176 ongoing process of change in our material world, in another word, if everything is permanent and if 177 there is no series of events continuously occurring in the universe, there would be no conception of 178 time. 179

To further explain about the unreality of time in Buddhist philosophy, we have to understand 180 that there are only two forms of existence in Buddhist Philosophy which are firstly, the corporeality 181 (Rupādharma) which includes all matters (Mahaputarupā) in the material world together with its 182 attributes and its energy (upatayarupā). Time does not belong to this group of existence. For one 183 reason, time does not occupy space, thus it cannot be categorized as a form of matter.

For another 184 reason, time is not an attributes or energy of a form of matter because it is only a concept that 185 describes successions of events, in the past, present and future, one event after another and so on. 186

Second form of existence is called the incorporeality which includes the mind (Chittā), the 187 mental status (chetāsik) and the unconditioned (Asānkatadharma). Time does not belongs to this 188 group for both mind and mental status display the process of becoming that is 189 occurring-change-then cease to be. It follows that they occur within the timeframe concept, so it is 190 not possible for time to be categorized within the group of existence that occur within time itself 191 which would be paradoxical. 192

Moreover, time cannot be included with the unconditioned (Asankathdhārma) because all the 193 unconditioned must possess three qualities which are 194 Electronic copy available at: https://ssrn.com/abstract=3123141

1. Non-birth 195 2. Non-decaying 196 3. Non-changing 197

These three qualities are call “characters of the unconditioned” which signify the non-flowing 198 of time and therefore, exist outside of the timeframe concept. It follows that time cannot be 199 categorized into this group of existence (that exist outside of the timeframe concept) too, since the 200 unconditioned literally exist beyond the concept of time. 201

Buddhism considers time as unreal because it is only a concept that relates to change in our 202 world and thus has a mind-dependent existence (Bunnag, 2016). Moreover, concept of time also 203 relates to the space or the observer’s realm of existence according to the Buddhist cannon or the 204 tripitāka. In the tripitāka, it explains in detail that in our universe, there are 31 planes of existence 205 which can be divided into four spheres or four planes of life (Thera, 1987, pp. 267-316) (Mon, 2002, 206 p. 199)namely, 207

1. Dugati which is the unhappy plane consists of 4 planes of existence: 208

a. woeful state 209

b. animal kingdom 210

c. Peta (Tall Ghost) sphere 211

d. the host of Asura (Giant). 212

2. Sugati which is the sensuous blissful plane consists of 7 planes of existence: 213

a. human realm (Manusaya) 214

b. the realm of the four kings (chatumaharajika) 1day=50 human years 215

c. the realm of the 33 gods (Tavatinsa) 1day=100 human years 216

d. the realm of the Yama gods (Yama) 1day=200 human years 217

e. the Delightful realm (Tusita) 1day=400 human years 218

f. the realm of the gods who rejoice in(their own)creations (Nimmanarati) 1 day=800 219 human years 220

g. the realm of the gods who lord over the creation of others (Paranimamita Vasavati) 221 1day=1600 human years 222 The Gods in these realms have fixed life-spans which is doubled, as we go up to a 223 higher plane, in relations to time in Human realm, (Mon, 2002, p. 199) as the following 224 examples shown in Table 2. 225

226 Electronic copy available at: https://ssrn.com/abstract=3123141

Table 2: Examples of different Time in different realms of existence 227

Realm of Existence

Life spans (years in the realm)

1year =Human years

b. Chatumaharajika

c. Tavatinsa d. Yama e. Tusita

1000 2000 4000 36,500 73,000 146,000

There is a record that Lord Buddha went up to the Tavatinsa realm for 3 months (Mon, 228 2002, p. 200) to preach Abhidhamma-desana or teach his dharma to the angles in that 229 realm. It is possible that his sermon lasted only 3.6 minutes on the Tavatinsa realm 230 while he had left the earth for 3 months because of the time differences between the two 231 worlds. 232 The following realms are higher realms of existence which have very long life-spans 233 compare to human years. (Thera, 1987, pp. 267-316) (Mon, 2002, pp. 197-201) 234

3. Rūpāvacara plane consists of 16 planes of existence: 235

The first jhāna plane 236

a. The realm of Brahma’s retinue 237

b. The realm of Brahma’s Mininsters 238

c. The Mahā Brahma realm 239

The second jhāna plane 240

d. The realm of Minor Lustre 241

e. The realm of Infinite Lustre 242

f. The realm of Radiant Lustre 243 The third jhāna plane 244

g. The realm of Minor Aura 245

h. The realm of Infinite Aura 246

i. The realm of Steady Aura 247

The fourth jhāna plane 248

j. The realm of Great Reward 249

k. The realm of mindless beings 250

l. The Pure Abodes consists of 5 planes of existence: 251

1. The Durable realm 252 Electronic copy available at: https://ssrn.com/abstract=3123141

2. The Serene realm 253

3. The Beautiful realm 254

4. The Clear-sighted realm 255

5. The Highest realm 256

4. The Arūpa plane consists of 4 realm of existence 257

a. The Realm of Infinite Space 258

b. The Realm of Infinite Consciousness 259

c. The Realm of Nothingness 260 d. The Realm of Neither Perception nor Non-Perception 261

According to Buddhism, the earth is not the only habitable world in our universe while 262 human are not the only living beings, nor is the impregnated ovum the only route to rebirth (Thera, 263 1987, p. 269). Each habitable world or each realm of existence resides different kinds of beings with 264 different life-span and different birth process. It is evidenced from the Buddhist scripture that many 265 kinds of beings live much longer than human and have very long lifespan. In many other realms, 266 time is much slower compare to the human realm for examples, one celestial day can be equal to 267 50 ,100 or 200 human years and so on (Thera, 1987, p. 279) (Mon, 2002, pp. 197-201). It follows that 268 we could hypothesize, based on Einstein’s theory of time relativity, that on those celestial realms 269 there must exist either the much faster speed of the observers-it may be possible that those celestial 270 realm orbit itself with a much faster speed than the human earth- or there are more intense 271 gravitational force on those celestial realms than on the human earth in which we-human currently 272 inhibit. 273

5. Conclusions

The concept of “Time dilation” is implied in Buddhist concept of time and evidences can be 275 found in the Buddhist canon or the tripitaka. Buddhist philosophy of time also suggests that time 276 relates, not only to the minds that observed it but also, to the space or the realm that the observed 277 minds exist.

Acknowledgments:

Conflicts of Interest: The authors declare no conflict of interest 280

Bibliography 282

Aristotle. (384-322 BC). Physics, Book IV, Chapter 11, 14 translated by R. P. Hardie and R. 283 K. Gaye. Retrieved from http://logoslibrary.org/aristotle/physics/index.html 284

Bunnag, A. (2016). Why time is Unreal: From Buddhism to J.E.McTaggart. E-Veridian 285 Vol.9 No.5 , 83-94. 286 Bunnag, A. (2017). The Concept of Time in Philosophy: A Comparative Study between 287 Theravada Buddhist and Henri Bergson's concept of time from Thai philosophers' 288 perspectives. Retrieved from https://doi.org/10.1016/j.kjss.2017.07.007 289

Dowden, B. (2012). Time. Retrieved from Internet Encyclopedia of Philosophy(IEP): 290 http://www.iep.utm.edu/time/ 291 Electronic copy available at: https://ssrn.com/abstract=3123141

Einstein, A. (1905). On the Electrodynamics of Moving Bodies edited by John Walker. 292 Retrieved from 293 http://hermes.ffn.ub.es/luisnavarro/nuevo_maletin/Einstein_1905_relativity.pdf 294 Einstein, A. (1914-1917). Principle of Relativity. Retrieved from 295 http://einsteinpapers.press.princeton.edu/vol6-trans/15?ajax 296 Linstone, H. a. (2002). The Delphi Method Techniques and Application. Retrieved from 297 http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.224.1531&rep=rep1&typ298 e=pdf 299

Mon, D. M. (2002). Buddha Abhidhamma:Ultimate Science. Penang: Fo Guang Shan 300 Malaysia. 301 Promta, S. (1988). Space and Time in Theravada Buddhist Philosophy. Bangkok: 302 Chulalongkorn University, Unpublished Master thesis. 303 Thera, N. M. (1987). A Manual of Abhidhama 5th edition. Malaysia: the Buddhist 304 Missionary Society. 305 Weinert, F. (2013). The March of Time. London: Springer. 306 Whitrow, G. (1991). Time in History. New York: Oxford University Press.

Source

[[1]]