Afterlife Phenomena: A Comparative Exploration

In the aftermath of my discourse on the causative factors precipitating descent into the eight great hells and the ensuing suffering therein, an inquiry emerged:

Inquiry:

The suffering delineated presupposes the existence of sensory faculties or a corporeal form to endure them. However, given that our discourse pertains to individuals who have passed away, what underlies the substratum of the aforementioned sufferings?

Response:

This inquiry bears significant weight, as it underscores the fundamental disparity between the conceptualization of the "soul" in monotheistic faiths and that within Buddhism. Similarly, a comparable query arises concerning the encounter of the deceased with the ten sovereign judges, an integral facet of the post-mortem odyssey culminating at the terminus of the third year subsequent to demise. These ten potentates adjudicate the transgressions of the departed and determine the circumstances surrounding their rebirth. Only those who have attained enlightenment, thereby gaining direct entry into Nirvana, elude their jurisdiction, along with sinful souls who have perpetrated the gravest offense against the Dharma, consigned to the abyss of ceaseless torment.

According to Buddhist tenets, following demise, the consciousness or spiritual essence inherent in the departed, commonly denoted as the "soul," disengages from the corporeal vessel and traverses into the realm of obscurity. It is this ethereal entity, the epitome of existence, which is subject to the adjudication of the ten infernal potentates.

To elucidate further, within Buddhism, from the moment of demise, the soul of the departed, escorted by a "chain-bearing messenger," is escorted to the realms of obscurity, where it sequentially stands before ten tribunals, each presided over by a distinct monarch. At each juncture, the infernal sovereign is tasked with evaluating the individual's karma, that is, the aggregate of virtuous deeds and transgressions amassed during their earthly sojourn. It is subsequent to this process that the fate of the soul, in terms of its reincarnation for a new life, is delineated.

In essence, this concept posits that an immaterial entity, the soul or spiritual consciousness, constitutes the enduring substratum of existence, and it is this essence that undergoes adjudication by the Ten Kings for transgressions committed. The corporeal form has already been shed, yet the soul, being immortal, is enmeshed within the cycle of its reincarnation into varying forms of existence (human, celestial, animal, etc.). Hence, it can be contended that the Buddhist paradigm of the afterlife accentuates the immaterial, spiritual essence over the transient and perishable corporeal envelope.

Subsequently, let us delve into the conceptualizations of other philosophical frameworks and religious doctrines concerning the post-mortem state.

Primarily, many contemporary non-adherents adhere to the materialistic perspective, positing death as tantamount to annihilation of being. On a religious plane, for instance, Confucianism focuses on ethical precepts governing earthly existence and does not espouse any doctrine pertaining to the existence of an afterlife.

In ancient Western philosophy, the Greek philosopher Democritus posited the notion that the fundamental essence of all entities resided in minuscule particles imperceptible to human sight, which he termed "atoms". This perspective entailed a conception wherein the entirety of existence comprised material substance, composed ultimately of these atoms. Consequently, within this philosophical framework, the existence of the spirit as an immaterial entity was deemed untenable; even if it were to exist, it would purportedly consist of atoms and disperse upon death. This philosophical tenet, positing that the universe consists solely of material substance, is commonly denoted as "materialism".

During the Hellenistic era, Epicurus perpetuated the tradition of materialism, asserting that death entails the utter annihilation of all existence, while dismissing religious beliefs as baseless superstitions. Subsequently, in Western thought, the ascendancy of Christian doctrine advocating the presence of a spiritual essence eclipsed materialism. However, in 19th-century Germany, amid waning Christian influence, Karl Marx revived this concept in his 1841 doctoral dissertation exploring the philosophies of Democritus and Epicurus. Marxist philosophy aligns with the tenets of materialism, asserting that death signifies the cessation of existence and characterizing religion as "the opium of the masses". Consequently, the rejection of any form of post-mortem existence becomes inherently intertwined with the materialistic worldview, prompting skepticism towards religious doctrines advocating the existence of a non-material spiritual principle. Nonetheless, materialism, which posits that the spirit itself comprises material substance, lacks empirical validation and assumes a dogmatic stance akin to religious beliefs.

Reflect upon the ramifications of the proposition positing that death constitutes the complete obliteration of existence.

Commencing from the premise that "death signifies utter nonexistence," the hedonistic doctrine advocates for the pursuit of all forms of pleasure and desire fulfillment within the confines of the present reality, which is perceived as the sole realm prior to the final cessation at death. Epicureanism, the Hellenistic materialist philosophy espoused by Epicurus, is notably characterized by its hedonistic ideology. According to Epicurus, the highest form of pleasure lies in ataraxia, the tranquility of the soul, rather than mere gratification of physical desires. In its most extreme interpretation, this hedonistic doctrine could potentially justify any morally reprehensible actions undertaken in pursuit of worldly pleasures, as long as they remain concealed.

Ajita Kesakambali, one of the six renowned heterodox thinkers contemporary to the Buddha, commonly known as the "masters of the outer path," propagated a radical materialistic philosophy under the Lokayata or Charvaka school of thought. Ajita advocated for materialism, positing that human beings are composed of the four elemental constituents of earth, water, fire, and air. Upon death, this elemental structure simply dissipates, thereby negating any notion of karmic repercussions in subsequent existences, regardless of the moral nature of one's deeds.

Consequently, the rejection of the spiritual realm precludes any belief in an afterlife, leading to the assertion that the sole prospect is indulgence in present pleasures. Regarding this philosophy, the Buddha offered insights in the verses of the Dhammapada (Dharma Stanzas), stating, "No odious act, however vile, can deter one whose ignorance blinds them to the realities of the afterlife." This suggests that individuals lacking belief in an afterlife might be inclined to commit heinous acts without moral restraint. Indeed, if death signifies ultimate annihilation, any action, regardless of its repugnance, would lose all significance, whether it be an isolated act of violence or a mass atrocity. Such actions could thus be potentially justifiable from this standpoint. Moreover, in the face of life's adversities, hastening one's demise might appear an appealing prospect, while earthly pleasures would only provide transient solace devoid of deeper meaning, with the prospect of nothingness rendering life devoid of ultimate purpose. This logical deduction stems from the premise of complete cessation of existence at death.

What stance does Buddhism take on this inquiry?

In Buddhist doctrine, adhering to the principle of causality, the consequences of both virtuous and reprehensible actions extend beyond an individual's death. Despite being imperceptible to the naked eye, the seeds of these actions persist as immutable karmic energy, inevitably yielding specific outcomes. Should these consequences remain latent prior to death, they will inevitably manifest posthumously.

The principle of causality is regarded as a universal truth transcending mortal existence.

Contrary to the beliefs held in most religious doctrines, Buddhism diverges in its perspective on the persistence of an immortal soul following death. While many faiths assert the enduring existence of an eternal, immutable soul beyond bodily demise, Buddhism does not adhere to this notion.

What about Japanese Shintoism?

As an illustration, adherents of Shintoism in Japan hold the belief that erecting a shrine in commemoration of a deceased individual facilitates the residence of their soul within it. This presence imbues the soul with the capacity to impact the fate of the living populace, potentially bestowing either joy or adversity upon them. Notably, Emperor Meiji's soul has purportedly inhabited the Meiji Shrine for a duration exceeding one century.

Regarding Michizane Sugawara, this spiritual presence has endured for more than a millennium, tracing its origins back to the Heian period. Similarly, in the case of Amaterasu, the sun goddess revered in mythology as the progenitor of the lineage of Japanese emperors, her cult has been honored since the reign of Emperor Taruhito approximately two millennia ago.

What about Christianity?

In Christian theology, the soul is likewise perceived as immutable, immortal, and the vessel of everlasting existence.

If this assertion holds true, then it follows that individuals such as Paul from two millennia ago, Augustine from 1,500 years ago, Thomas Aquinas from 700 years ago, and numerous others, are anticipated to be in a state of awaiting.

What about Brahmanism?

During the era of the Buddha, Brahmanism, which served as the precursor to modern Hinduism, held sway as the predominant religious system in India. This doctrine espoused the notion of a permanent, immutable Self, aiming ultimately for the achievement of the "unity of Brahma and Self," wherein the individual merges with the cosmic whole.

This concept resonates with contemporary mysticism, which widely embraces the idea of complete integration with the universal entity.

Consequently, the majority of religious doctrines assert the continued existence of the soul as unchanging and enduring beyond death. In light of these perspectives, it prompts inquiry into Buddhism's stance on this matter.

What is Buddhism's perspective on the concept of the soul?

In Buddhism, dharmas are characterized by their lack of inherent selfhood.

Differing from Brahmanism's notion of the "immutable, eternal self," Buddhism expounds the concept of the "non-self of the dharmas." The absence of a permanent, unchanging self, constitutes a fundamental tenet of the Buddha's teachings and serves as a distinguishing characteristic of Buddhism, setting it apart from other religious traditions. The rationale behind the absence of such a self is rooted in the Buddhist principle of causality, elucidated as follows:

All dharmas arise from causes and conditions.

The term "All dharmas" denotes the entirety of phenomena, encompassing all aspects of existence. This expression conveys the idea that every entity emerges through the intricate interplay of causes and effects. In essence, when these causal factors dissolve, they give rise to a transformation into something distinct.

For instance, a car constitutes a cohesive entity when assembled from its myriad components. However, upon the disintegration of these components, the car ceases to maintain its identity, though it does not vanish entirely. Similarly, each individual component serves a specific function within a particular structure, yet upon assuming a different configuration, it can no longer be regarded as the same component. By scrutinizing the ostensibly immutable aspects of existence in this manner, it becomes evident that they lack inherent existence in themselves.

What about physics?

Furthermore, modern physics has progressed beyond the conception that all material substance consists of atoms, revealing that atoms themselves comprise nuclei and electrons, with the latter composed of protons and neutrons, which, in turn, are comprised of quarks. There has been speculation regarding the potential composition of quarks as vibrating strings, yet this hypothesis remains unverified to date. In essence, despite the advancements in modern physics, no immutable, unchanging constituent has been conclusively established.

Over the course of two thousand six hundred years, Buddhism has espoused the doctrine of the absence of a permanent, unalterable entity that could be termed a soul, aligning with the Buddha's enlightened insight that all phenomena lack inherent essence.

What does the concept of eternal life entail in Buddhist philosophy?

Nonetheless, the cessation of life does not signify obliteration.

Within Buddhist doctrine, there exists an enduring spiritual entity referred to as the Alaya consciousness or the eighth consciousness. This consciousness is responsible for the imperceptible accumulation of spiritual, verbal, and physical actions. Even following the dissolution of the physical body, this eighth consciousness persists. It is crucial, however, to emphasize that this consciousness does not denote a permanent, unchanging soul.

The eighth consciousness is metaphorically described as resembling an impetuous torrent. This tumultuous flow parallels a waterfall. From a distance, a waterfall may appear akin to a piece of cloth, but upon closer examination, one discerns the rapid movement of individual droplets of water.

Likewise, the eighth consciousness traverses through the karmic currents of our thoughts, speech, and actions, perpetually evolving. This consciousness encapsulates the essence of our eternal existence, spanning from an infinite and remote past preceding our birth to an everlasting future beyond our demise.

The aim of Buddhism

From a Buddhist standpoint, the notion of a permanent, immutable soul is negated. However, upon the demise of the physical body, the eighth consciousness, characterized by perpetual transformation and continual change, initiates the subsequent realm through the process of reincarnation. This perpetuates the ceaseless cycle of suffering and transmigration across the six realms, encompassing the hells, hungry spirits, animals, Asuras, humans, and heavens.

The objective of Buddhism, therefore, resides in the purification of this eighth consciousness through appropriate spiritual practices. This purification endeavor aims to transcend the cycle of samsara and attain access to the four noble paths, ultimately culminating in the realization of the Buddha's enlightened state. Nonetheless, this process of purification necessitates an infinite number of lifetimes and eons. Zhiyi, a distinguished Tendai master, elucidated in the Lotus Sutra the existence of a ninth consciousness known as Amara or immaculate consciousness. This consciousness, essentially embodying the Buddha-nature inherent in every sentient being, facilitates the attainment of Buddhahood within the present life through its cultivation. This concept is encapsulated in Zhiyi's formulation of " Three Thousand Realms in a Single Moment of Thought" (Ichinen Sanzen)."

In the later period of the Dharma, Nichiren Daishōnin solidified this principle through the Dai Gohonzon. Devout adherence to this Gohonzon enables individuals to purify their eighth consciousness in the current existence and liberate themselves from the cycle of reincarnation across the six realms immediately.