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Friday, September 17, 2021

Space habitat

From Wikipedia, the free encyclopedia

 
Interior view of an O'Neill cylinder, showing alternating land and window stripes

A space habitat (also called a space colony, space settlement, orbital habitat, orbital settlement or orbital colony) is a more advanced form of living quarters than a space station or habitation module, in that it is intended as a permanent settlement or green habitat rather than as a simple way-station or other specialized facility. No space habitat has been constructed yet, but many design concepts, with varying degrees of realism, have come both from engineers and from science-fiction authors.

The term space habitat sometimes includes more broadly habitats built on or in a body other than Earth—such as the Moon, Mars or an asteroid. This article concentrates on self-contained structures envisaged for micro-g environments.

History

The idea of space habitats either in fact or fiction goes back to the second half of the 19th century. "The Brick Moon", a fictional story written in 1869 by Edward Everett Hale, is perhaps the first treatment of this idea in writing. In 1903, space pioneer Konstantin Tsiolkovsky speculated about rotating cylindrical space habitats, with plants fed by the sun, in Beyond Planet Earth. In the 1920s John Desmond Bernal and others speculated about giant space habitats. Dandridge M. Cole in the late 1950s and 1960s speculated about hollowing out asteroids and then rotating them to use as settlements in various magazine articles and books, notably Islands In Space: The Challenge Of The Planetoids.

Motivation

A Stanford torus interior
 
Stanford torus exterior

There are a range of reasons for space habitats. Beside human spaceflight supported space exploration, space colonies is an often mentioned particular reason, which can in it be based on reasons like:

Advantages

A number of arguments are made for space habitats having a number of advantages:

Access to solar energy

Space has an abundance of light produced from the Sun. In Earth orbit, this amounts to 1400 watts of power per square meter. This energy can be used to produce electricity from solar cells or heat engine based power stations, process ores, provide light for plants to grow and to warm space habitats.

Outside gravity well

Earth-to-space habitat trade would be easier than Earth-to-planetary habitat trade, as habitats orbiting Earth will not have a gravity well to overcome to export to Earth, and a smaller gravity well to overcome to import from Earth.

In-situ resource utilization

Space habitats may be supplied with resources from extraterrestrial places like Mars, asteroids, or the Moon (in-situ resource utilization [ISRU]. One could produce breathing oxygen, drinking water, and rocket fuel with the help of ISRU. It may become possible to manufacture solar panels from lunar materials.

Asteroids and other small bodies

Most asteroids have a mixture of materials, that could be mined, and because these bodies do not have substantial gravity wells, it would require low delta-V to draw materials from them and haul them to a construction site.

There is estimated to be enough material in the main asteroid belt alone to build enough space habitats to equal the habitable surface area of 3,000 Earths.

Population

A 1974 estimate assumed that collection of all the material in the main asteroid belt would allow habitats to be constructed to give an immense total population capacity. Using the free-floating resources of the Solar System, this estimate extended into the trillions.

Zero g recreation

If a large area at the rotation axis is enclosed, various zero-g sports are possible, including swimming, hang gliding and the use of human-powered aircraft.

Passenger compartment

A space habitat can be the passenger compartment of a large spacecraft for colonizing asteroids, moons, and planets. It can also function as one for a generation ship for travel to other planets or distant stars (L. R. Shepherd described a generation starship in 1952 comparing it to a small planet with many people living in it.)

Requirements

The airglow above the horizon, captured from the ISS

The requirements for a space habitat are many. They would have to provide all the material needs for hundreds or thousands of humans, in an environment out in space that is very hostile to human life.

Atmosphere

Air pressure, with normal partial pressures of oxygen (21%), carbon dioxide and nitrogen (78%), is a basic requirement of any space habitat. Basically, most space habitat designs concepts envision large, thin-walled pressure vessels. The required oxygen could be obtained from lunar rock. Nitrogen is most easily available from the Earth, but is also recycled nearly perfectly. Also, nitrogen in the form of ammonia (NH
3
) may be obtainable from comets and the moons of outer planets. Nitrogen may also be available in unknown quantities on certain other bodies in the outer solar system. The air of a habitat could be recycled in a number of ways. One concept is to use photosynthetic gardens, possibly via hydroponics, or forest gardening. However, these do not remove certain industrial pollutants, such as volatile oils, and excess simple molecular gases. The standard method used on nuclear submarines, a similar form of closed environment, is to use a catalytic burner, which effectively decomposes most organics. Further protection might be provided by a small cryogenic distillation system which would gradually remove impurities such as mercury vapor, and noble gases that cannot be catalytically burned.

Food production

Organic materials for food production would also need to be provided. At first, most of these would have to be imported from Earth. After that, feces recycling should reduce the need for imports. One proposed recycling method would start by burning the cryogenic distillate, plants, garbage and sewage with air in an electric arc, and distilling the result. The resulting carbon dioxide and water would be immediately usable in agriculture. The nitrates and salts in the ash could be dissolved in water and separated into pure minerals. Most of the nitrates, potassium and sodium salts would recycle as fertilizers. Other minerals containing iron, nickel, and silicon could be chemically purified in batches and reused industrially. The small fraction of remaining materials, well below 0.01% by weight, could be processed into pure elements with zero-gravity mass spectrometry, and added in appropriate amounts to the fertilizers and industrial stocks. It is likely that methods would be greatly refined as people began to actually live in space habitats.

Artificial gravity

Long-term on-orbit studies have proven that zero gravity weakens bones and muscles, and upsets calcium metabolism and immune systems. Most people have a continual stuffy nose or sinus problems, and a few people have dramatic, incurable motion sickness. Most habitat designs would rotate in order to use inertial forces to simulate gravity. NASA studies with chickens and plants have proven that this is an effective physiological substitute for gravity. Turning one's head rapidly in such an environment causes a "tilt" to be sensed as one's inner ears move at different rotational rates. Centrifuge studies show that people get motion-sick in habitats with a rotational radius of less than 100 metres, or with a rotation rate above 3 rotations per minute. However, the same studies and statistical inference indicate that almost all people should be able to live comfortably in habitats with a rotational radius larger than 500 meters and below 1 RPM. Experienced persons were not merely more resistant to motion sickness, but could also use the effect to determine "spinward" and "antispinward" directions in the centrifuges.

Protection from radiation

Langley's Mars Ice Dome design from 2016 for a Mars base uses frozen water to enhance protection.

Some very large space habitat designs could be effectively shielded from cosmic rays by their structure and air. Smaller habitats could be shielded by stationary (nonrotating) bags of rock. Sunlight could be admitted indirectly via mirrors in radiation-proof louvres, which would function in the same manner as a periscope.

For instance, 4 metric tons per square meter of surface area could reduce radiation dosage to several mSv or less annually, below the rate of some populated high natural background areas on Earth. Alternative concepts based on active shielding are untested yet and more complex than such passive mass shielding, but usage of magnetic and/or electric fields to deflect particles could potentially greatly reduce mass requirements.
If a space habitat is located at L4 or L5, then its orbit will take it outside of the protection of the Earth's magnetosphere for approximately two-thirds of the time (as happens with the Moon), putting residents at risk of proton exposure from the solar wind. See Health threat from cosmic rays

Heat rejection

The habitat is in a vacuum, and therefore resembles a giant thermos bottle. Habitats also need a radiator to eliminate heat from absorbed sunlight. Very small habitats might have a central vane that rotates with the habitat. In this design, convection would raise hot air "up" (toward the center), and cool air would fall down into the outer habitat. Some other designs would distribute coolants, such as chilled water from a central radiator.

Meteoroids and dust

The habitat would need to withstand potential impacts from space debris, meteoroids, dust, etc. Most meteoroids that strike the earth vaporize in the atmosphere. Without a thick protective atmosphere meteoroid strikes would pose a much greater risk to a space habitat. Radar will sweep the space around each habitat mapping the trajectory of debris and other man-made objects and allowing corrective actions to be taken to protect the habitat.

In some designs (O'Neill/NASA Ames "Stanford Torus" and "Crystal palace in a Hatbox" habitat designs have a non-rotating cosmic ray shield of packed sand (~1.9 m thick) or even artificial aggregate rock (1.7 m ersatz concrete). Other proposals use the rock as structure and integral shielding (O'Neill, "the High Frontier". Sheppard, "Concrete Space Colonies"; Spaceflight, journal of the B.I.S.) In any of these cases, strong meteoroid protection is implied by the external radiation shell ~4.5 tonnes of rock material, per square meter.

Note that Solar Power Satellites are proposed in the multi-GW ranges, and such energies and technologies would allow constant radar mapping of nearby 3D space out-to arbitrarily far away, limited only by effort expended to do so.

Proposals are available to move even kilometer-sized NEOs to high Earth orbits, and reaction engines for such purposes would move a space habitat and any arbitrarily large shield, but not in any timely or rapid manner, the thrust being very low compared to the huge mass.

Attitude control

Most mirror geometries require something on the habitat to be aimed at the sun and so attitude control is necessary. The original O'Neill design used the two cylinders as momentum wheels to roll the colony, and pushed the sunward pivots together or apart to use precession to change their angle.

Considerations

Initial capital outlay

Even the smallest of the habitat designs mentioned below are more massive than the total mass of all items that humans have ever launched into Earth orbit combined. Prerequisites to building habitats are either cheaper launch costs or a mining and manufacturing base on the Moon or other body having low delta-v from the desired habitat location.

Location

The optimal habitat orbits are still debated, and so orbital stationkeeping is probably a commercial issue. The lunar L4 and L5 orbits are now thought to be too far away from the moon and Earth. A more modern proposal is to use a two-to-one resonance orbit that alternately has a close, low-energy (cheap) approach to the Moon, and then to the Earth. This provides quick, inexpensive access to both raw materials and the major market. Most habitat designs plan to use electromagnetic tether propulsion, or mass drivers used instead of rocket motors. The advantage of these is that they either use no reaction mass at all, or use cheap reaction mass.

Conceptual studies

Description of a rotating wheel space station in Hermann Noordung's The Problem of Space Travel (1929)

O'Neill - The High Frontier

Around 1970, near the end of Project Apollo (1961–1972), Gerard K. O'Neill, an experimental physicist at Princeton University, was looking for a topic to tempt his physics students, most of them freshmen in engineering. He hit upon the idea of assigning them feasibility calculations for large space-habitats. To his surprise, the habitats seemed feasible even in very large sizes: cylinders 8 km (5 mi) in diameter and 32 km (20 mi) long, even if made from ordinary materials such as steel and glass. Also, the students solved problems such as radiation protection from cosmic rays (almost free in the larger sizes), getting naturalistic Sun angles, provision of power, realistic pest-free farming and orbital attitude control without reaction motors. O'Neill published an article about these colony concepts in Physics Today in 1974. He expanded the article in his 1976 book The High Frontier: Human Colonies in Space.

NASA Ames/Stanford 1975 Summer Study

The result motivated NASA to sponsor a couple of summer workshops led by O'Neill. Several concepts were studied, with sizes ranging from 1,000 to 10,000,000 people, including versions of the Stanford torus. Three concepts were presented to NASA: the Bernal Sphere, the Toroidal Colony and the Cylindrical Colony.

O'Neill's concepts had an example of a payback scheme: construction of solar power satellites from lunar materials. O'Neill did not emphasize the building of solar power satellites as such, but rather offered proof that orbital manufacturing from lunar materials could generate profits. He and other participants presumed that once such manufacturing facilities had started production, many profitable uses for them would be found, and the colony would become self-supporting and begin to build other colonies as well.

The concept studies generated a notable groundswell of public interest. One effect of this expansion was the founding of the L5 Society in the U.S., a group of enthusiasts that desired to build and live in such colonies. The group was named after the space-colony orbit which was then believed to be the most profitable, a kidney-shaped orbit around either of Earth's lunar Lagrange points 5 or 4.

Space Studies Institute

In 1977 O'Neill founded the Space Studies Institute, which initially funded and constructed some prototypes of the new hardware needed for a space colonization effort, as well as producing a number of feasibility studies. One of the early projects, for instance, involved a series of functional prototypes of a mass driver, the essential technology for moving ores efficiently from the Moon to space colony orbits.

NASA concepts

Some NASA concept studies included:

  • Island One, a Bernal sphere habitat for about 10,000–20,000 people.
  • Stanford torus: an alternative to Island One.
  • O'Neill cylinder: "Island Three", an even larger design (3.2 km radius and 32 km long).
  • Lewis One: A cylinder of radius 250 m with a non rotating radiation shielding. The shielding protects the micro-gravity industrial space, too. The rotating part is 450m long and has several inner cylinders. Some of them are used for agriculture.
  • Kalpana One, revised: A short cylinder with 250 m radius and 325 m length. The radiation shielding is 10 t/m2 and rotates. It has several inner cylinders for agriculture and recreation. It is sized for 3,000 residents.
  • A bola: a spacecraft or habitat connected by a cable to a counterweight or other habitat. This design has been proposed as a Mars ship, initial construction shack for a space habitat, and orbital hotel. It has a comfortably long and slow rotational radius for a relatively small station mass. Also, if some of the equipment can form the counter-weight, the equipment dedicated to artificial gravity is just a cable, and thus has a much smaller mass-fraction than in other concepts. For a long-term habitation, however, radiation shielding must rotate with the habitat, and is extremely heavy, thus requiring a much stronger and heavier cable.
  • Beaded habitats: This speculative design was also considered by the NASA studies. Small habitats would be mass-produced to standards that allow the habitats to interconnect. A single habitat can operate alone as a bola. However, further habitats can be attached, to grow into a "dumbbell" then a "bow-tie", then a ring, then a cylinder of "beads", and finally a framed array of cylinders. Each stage of growth shares more radiation shielding and capital equipment, increasing redundancy and safety while reducing the cost per person. This concept was originally proposed by a professional architect because it can grow much like Earth-bound cities, with incremental individual investments, unlike those that require large start-up investments. The main disadvantage is that the smaller versions use a large structure to support the radiation shielding, which rotates with them. In large sizes, the shielding becomes economical, because it grows roughly as the square of the colony radius. The number of people, their habitats, and the radiators to cool them grow roughly as the cube of the colony radius.

Other concepts

  • Bubbleworld: The Bubbleworld or Inside/Outside concept was originated by Dandridge M. Cole in 1964. The concept calls for drilling a tunnel through the longest axis of a large asteroid of iron or nickel-iron composition and filling it with a volatile substance, possibly water. A very large solar reflector would be constructed nearby, focusing solar heat onto the asteroid, first to weld and seal the tunnel ends, then more diffusely to slowly heat the entire outer surface. As the metal softens, the water inside expands and inflates the mass, while rotational forces help shape it into a cylindrical form. Once expanded and allowed to cool, it can be spun to produce artificial gravity by centrifugation, and the interior filled with soil, air and water. By creating a slight bulge in the middle of the cylinder, a ring-shaped lake can be made to form. Reflectors would allow sunlight to enter and to be directed where needed. This method would require a significant human and industrial presence in space to be at all feasible. The concept was popularized by science fiction author Larry Niven in his Known Space stories, describing such worlds as the primary habitats of the Belters, a civilization who had colonized the asteroid belt.
  • Asteroid terrarium: a similar idea to the bubble world, the asteroid terrarium, appears in the novel 2312, authored by hard science fiction writer Kim Stanley Robinson.
  • Bishop Ring: a speculative design using carbon nanotubes, a Bishop Ring is a torus 1000 km in radius, 500 km in width, and with atmosphere retention walls 200 km in height. The habitat would be large enough that it could be "roofless", open to outer space on the inner rim.
  • McKendree cylinder: another concept that would use carbon nanotubes, a McKendree cylinder is paired cylinders in the same vein as the Island Three concept, but each 460 km in radius and 4600 km long (versus 3.2 km radius and 32 km long in the Island Three).

Gallery

Current projects

The following projects and proposals, while not truly space habitats, incorporate aspects of what they would have and may represent stepping stones towards eventually building of space habitats.

The Nautilus-X Multi-Mission Space Exploration Vehicle (MMSEV): this 2011 NASA proposal for a long-duration crewed space transport vehicle included an artificial gravity compartment intended to promote crew-health for a crew of up to six persons on missions of up to two years duration. The partial-g torus-ring centrifuge would utilize both standard metal-frame and inflatable spacecraft structures and would provide 0.11 to 0.69g if built with the 40 feet (12 m) diameter option.

The ISS Centrifuge Demo, also proposed in 2011 as a demonstration project preparatory to the final design of the larger torus centrifuge space habitat for the Multi-Mission Space Exploration Vehicle. The structure would have an outside diameter of 30 feet (9.1 m) with a 30 inches (760 mm) ring interior cross-section diameter and would provide 0.08 to 0.51g partial gravity. This test and evaluation centrifuge would have the capability to become a Sleep Module for ISS crew.

The Bigelow Commercial Space Station was announced in mid-2010. The initial build-out of the station is expected in 2014/2015. Bigelow has publicly shown space station design configurations with up to nine modules containing 100,000 cu ft (2,800 m3) of habitable space. Bigelow began to publicly refer to the initial configuration as "Space Complex Alpha" in October 2010.

See also

 

Nirvana

From Wikipedia, the free encyclopedia

Translations of
Nirvana
Englishlit. "blown out"; extinction of the three fires that cause rebirth
Sanskritनिर्वाण
(IAST: nirvāṇa)
Palinibbāna
Burmeseနိဗ္ဗာန်
(MLCTS: neɪʔbàɰ̃)
Chinese涅槃
(Pinyin: nièpán)
Indonesiannirwana
Japanese涅槃
(Rōmaji: nehan)
Khmerនិព្វាន
(UNGEGN: nĭppéan)
Korean열반
(RR: yeolban)
Monနဳဗာန်
([nìppàn])
MongolianНирваан дүр
(nirvaan dür)
Shanၼိၵ်ႈပၢၼ်ႇ
([nik3paan2])
Sinhalaනිර්වාණ
(nivana)
Tibetanམྱ་ངན་ལས་འདས་པ།
(mya ngan las 'das pa)
Thaiนิพพาน
(RTGS: nipphan)
Vietnameseniết bàn
Glossary of Buddhism
Translations of
Nirvana
Englishfreedom, liberation
Sanskritनिर्वाण
(IAST: nirvāṇa)
Bengaliনির্বাণ
(nirbanô)
Gujaratiનિર્વાણ
(nirvāṇa)
Hindiनिर्वाण
(nirvāṇa)
Javaneseꦤꦶꦂꦮꦤ
(nirwana)
Kannadaನಿರ್ವಾಣ
(nirvāṇa)
Malayalamനിർവാണം
(nirvanam)
Nepaliनिर्वाण
(nirvāṇa)
Odiaନିର୍ବାଣ
(nirbaana)
Punjabiਨਿਰਬਾਣ
(nirbāṇa)
Tamilவீடுபேறு
(Veeduperu)
Teluguనిర్వాణం
(nirvaanam)
Glossary of Hinduism terms

Nirvāṇa (/nɪərˈvɑːnə/ neer-VAH-nə, /-ˈvænə/ -⁠VAN-ə, /nɜːr-/ nur-; Sanskrit: निर्वाण nirvāṇa [nɪɽʋaːɳɐ]; Pali: nibbāna; Prakrit: ṇivvāṇa; literally, "blown out", as in an oil lamp) is a concept in Indian religions (Buddhism, Hinduism, Jainism, and Sikhism) that represents the ultimate state of soteriological release, the liberation from dukkha and saṃsāra.

In Indian religions, nirvana is synonymous with moksha and mukti. All Indian religions assert it to be a state of perfect quietude, freedom, highest happiness as well as the liberation from attachment and worldy suffering and the ending of samsara, the round of existence. However, non-Buddhist and Buddhist traditions describe these terms for liberation differently. In Hindu philosophy, it is the union of or the realization of the identity of Atman with Brahman, depending on the Hindu tradition. In Jainism, nirvana is also the soteriological goal, representing the release of a soul from karmic bondage and samsara. In the Buddhist context, nirvana refers to realization of non-self and emptiness, marking the end of rebirth by stilling the fires that keep the process of rebirth going. To achieve this status, one has to get rid of three psychological evils - Raga (greed, desire) Dwesha (anger) and Moha (delusion).

Etymology

The ideas of spiritual liberation, with the concept of soul and Brahman, appears in Vedic texts and Upanishads, such as in verse 4.4.6 of the Brihadaranyaka Upanishad.

The term nirvana in the soteriological sense of "blown out, extinguished" state of liberation does not appear in the Vedas nor in the Upanishads; according to Collins, "the Buddhists seem to have been the first to call it nirvana." This may have been deliberate use of words in early Buddhism, suggests Collins, since Atman and Brahman were described in Vedic texts and Upanishads with the imagery of fire, as something good, desirable and liberating. Collins says the word nirvāṇa is from the verbal root "blow" in the form of past participle vāna "blown", prefixed with the preverb nis meaning "out". Hence the original meaning of the word is "blown out, extinguished". (Sandhi changes the sounds: the v of vāna causes nis to become nir, and then the r of nir causes retroflexion of the following n: nis+vāna > nirvāṇa). However the Buddhist meaning of nirvana also has other interpretations.

L. S. Cousins said that in popular usage nirvana was "the goal of Buddhist discipline,... the final removal of the disturbing mental elements which obstruct a peaceful and clear state of mind, together with a state of awakening from the mental sleep which they induce."

Overview

Nirvāṇa is a term found in the texts of all major Indian religionsHinduism, Jainism Buddhism, and Sikhism. It refers to the profound peace of mind that is acquired with moksha, liberation from samsara, or release from a state of suffering, after respective spiritual practice or sādhanā.

The liberation from Saṃsāra developed as an ultimate goal and soteriological value in the Indian culture, and called by different terms such as nirvana, moksha, mukti and kaivalya. This basic scheme underlies Hinduism, Jainism and Buddhism, where "the ultimate aim is the timeless state of moksa, or, as the Buddhists first seem to have called it, nirvana." Although the term occurs in the literatures of a number of ancient Indian traditions, the concept is most commonly associated with Buddhism. Some writers believe the concept was adopted by other Indian religions after it became established in Buddhism, but with different meanings and description, for instance the use of (Moksha) in the Hindu text Bhagavad Gita of the Mahabharata.

The idea of moksha is connected to the Vedic culture, where it conveyed a notion of amrtam, "immortality", and also a notion of a timeless, "unborn", or "the still point of the turning world of time". It was also its timeless structure, the whole underlying "the spokes of the invariable but incessant wheel of time". The hope for life after death started with notions of going to the worlds of the Fathers or Ancestors and/or the world of the Gods or Heaven.

The earliest Vedic texts incorporate the concept of life, followed by an afterlife in heaven and hell based on cumulative virtues (merit) or vices (demerit). However, the ancient Vedic Rishis challenged this idea of afterlife as simplistic, because people do not live an equally moral or immoral life. Between generally virtuous lives, some are more virtuous; while evil too has degrees, and either permanent heaven or permanent hell is disproportionate. The Vedic thinkers introduced the idea of an afterlife in heaven or hell in proportion to one's merit, and when this runs out, one returns and is reborn. The idea of rebirth following "running out of merit" appears in Buddhist texts as well. This idea appears in many ancient and medieval texts, as Saṃsāra, or the endless cycle of life, death, rebirth and redeath, such as section 6:31 of the Mahabharata and verse 9.21 of the Bhagavad Gita. The Saṃsara, the life after death, and what impacts rebirth came to be seen as dependent on karma.

Buddhism

Khmer traditional mural painting depicts Gautama Buddha entering nirvana, Dharma assembly pavilion, Wat Botum Wattey Reacheveraram, Phnom Penh, Cambodia.

Nirvana (nibbana) literally means "blowing out" or "quenching". It is the most used as well as the earliest term to describe the soteriological goal in Buddhism: release from the cycle of rebirth (saṃsāra). Nirvana is part of the Third Truth on "cessation of dukkha" in the Four Noble Truths doctrine of Buddhism. It is the goal of the Noble Eightfold Path.

The Buddha is believed in the Buddhist scholastic tradition to have realized two types of nirvana, one at enlightenment, and another at his death. The first is called sopadhishesa-nirvana (nirvana with a remainder), the second parinirvana or anupadhishesa-nirvana (nirvana without remainder, or final nirvana).

In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause rebirths and associated suffering. The Buddhist texts identify these three "three fires" or "three poisons" as raga (greed, sensuality), dvesha (aversion, hate) and avidyā or moha (ignorance, delusion).

The state of nirvana is also described in Buddhism as cessation of all afflictions, cessation of all actions, cessation of rebirths and suffering that are a consequence of afflictions and actions. Liberation is described as identical to anatta (anatman, non-self, lack of any self). In Buddhism, liberation is achieved when all things and beings are understood to be with no Self. Nirvana is also described as identical to achieving sunyata (emptiness), where there is no essence or fundamental nature in anything, and everything is empty.

In time, with the development of Buddhist doctrine, other interpretations were given, such as being an unconditioned state, a fire going out for lack of fuel, abandoning weaving (vana) together of life after life, and the elimination of desire. However, Buddhist texts have asserted since ancient times that nirvana is more than "destruction of desire", it is "the object of the knowledge" of the Buddhist path.

Hinduism

The most ancient texts of Hinduism such as the Vedas and early Upanishads don't mention the soteriological term Nirvana. This term is found in texts such as the Bhagavad Gita and the Nirvana Upanishad, likely composed in the post-Buddha era. The concept of Nirvana is described differently in Buddhist and Hindu literature. Hinduism has the concept of Atman – the soul, self – asserted to exist in every living being, while Buddhism asserts through its anatman doctrine that there is no Atman in any being. Nirvana in Buddhism is "stilling mind, cessation of desires, and action" unto emptiness, states Jeaneane Fowler, while nirvana in post-Buddhist Hindu texts is also "stilling mind but not inaction" and "not emptiness", rather it is the knowledge of true Self (Atman) and the acceptance of its universality and unity with Brahman.

Moksha

The ancient soteriological concept in Hinduism is moksha, described as the liberation from the cycle of birth and death through self-knowledge and the eternal connection of Atman (soul, self) and metaphysical Brahman. Moksha is derived from the root muc* (Sanskrit: मुच्) which means free, let go, release, liberate; Moksha means "liberation, freedom, emancipation of the soul". In the Vedas and early Upanishads, the word mucyate (Sanskrit: मुच्यते) appears, which means to be set free or release - such as of a horse from its harness.

The traditions within Hinduism state that there are multiple paths (Sanskrit: marga) to moksha: jnana-marga, the path of knowledge; bhakti-marga, the path of devotion; and karma-marga, the path of action.

Brahma-nirvana in the Bhagavad Gita

The term Brahma-nirvana appears in verses 2.72 and 5.24-26 of the Bhagavad Gita. It is the state of release or liberation; the union with the Brahman. According to Easwaran, it is an experience of blissful egolessness.

According to Zaehner, Johnson and other scholars, nirvana in the Gita is a Buddhist term adopted by the Hindus. Zaehner states it was used in Hindu texts for the first time in the Bhagavad Gita, and that the idea therein in verse 2.71-72 to "suppress one's desires and ego" is also Buddhist. According to Johnson the term nirvana is borrowed from the Buddhists to confuse the Buddhists, by linking the Buddhist nirvana state to the pre-Buddhist Vedic tradition of metaphysical absolute called Brahman.

According to Mahatma Gandhi, the Hindu and Buddhist understanding of nirvana are different because the nirvana of the Buddhists is shunyata, emptiness, but the nirvana of the Gita means peace and that is why it is described as brahma-nirvana (oneness with Brahman).

http://www.iop.or.jp/Documents/0414/anand.pdf. However, <In 1926, Gandhiji delivered a series of discourses on the Gita in the Sabarmati ashram in which he explained that there was no difference between the nirvana mentioned by Lord Buddha and the nirvana of the Gita. They referred to the same state. He related how once the Buddha had fainted while fasting and a woman placed a few drops of milk on his lips... “Did the milk rouse his appetite? No; on the contrary, he realized God soon after.” The Buddha’s nirvana was only “a seeming inertness,” not shunya [nothingness]. It is “perfect disinterestedness.”16 He had written in a letter earlier that he drew “no distinction between Buddhistic nirvana and the Brahama nirvana of Shankara,” as he believed in the complete annihilation of one’s individually as being “an absolute condition of perfect joya and peace.”>

Jainism

Kalpasutra folio on Mahavira Nirvana. Note the crescent shaped Siddhashila, a place where all siddhas reside after nirvana.

The terms moksa and nirvana are often used interchangeably in the Jain texts.

Rishabhanatha, believed to have lived over a million years ago, was the first Tirthankara to attain nirvana.

Uttaradhyana Sutra provides an account of Sudharman – also called Gautama, and one of the disciples of Mahavira – explaining the meaning of nirvana to Kesi, a disciple of Parshva.

There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease. It is what is called nirvāṇa, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence. (81-4) – Translated by Hermann Jacobi, 1895

Sikhism

The concept of liberation as "extinction of suffering", along with the idea of sansara as the "cycle of rebirth" is also part of Sikhism. Nirvana appears in Sikh texts as the term Nirban. However, the more common term is Mukti or Moksh, a salvation concept wherein loving devotion to God is emphasized for liberation from endless cycle of rebirths.

Manichaenism

The term Nirvana (also mentioned is parinirvana) in the 13th or 14th century Manichaean work "The great song to Mani" and "The story of the Death of Mani", referring to the realm of light.

See also

 

Eternal oblivion

From Wikipedia, the free encyclopedia

Eternal oblivion (also referred to as non-existence or nothingness) is the philosophical or religious concept of one's consciousness forever ceasing upon death. This concept is mostly associated with religious skepticism, secular humanism and atheism. Unconsciousness and nonexistence after death is also believed by some religious groups like Jehovah's Witnesses. However they do not believe that death is necessarily the end since they believe in the universal resurrection.

According to most modern neuroscience theories of consciousness, the brain is the basis of subjective experience, agency, self-awareness, and awareness of the surrounding natural world. When brain death occurs, all brain function forever ceases. Many neuroscientists and neurophilosophers such as Daniel Dennett who believe that death is a forever cessation of consciousness also believe that consciousness is dependent upon the functioning of the brain. Scientific research has discovered that some areas of the brain, like the reticular activating system or the thalamus, appear to be necessary for consciousness, because dysfunction of or damage to these structures causes a loss of consciousness.

Through a naturalist analysis of the mind (an approach adopted by many philosophers of mind and neuroscientists), it is regarded as being dependent on the brain, as shown from the various effects of brain damage.

In philosophy

In the Apology of Socrates (written by Plato), after Socrates is sentenced to death, he addresses the court. He ponders the nature of death, and summarizes that there are basically two opinions about it. The first is that it is a migration of the soul or consciousness from this existence into another, and that the souls of all previously deceased people will also be there. This excites Socrates, because he will be able to conduct his dialectic inquiries with all of the great Greek heroes and thinkers of the past. The other opinion about death is that it is oblivion, the complete cessation of consciousness, not only unable to feel but a complete lack of awareness, like a person in a deep, dreamless sleep. Socrates says that even this oblivion does not frighten him very much, because while he would be unaware, he would correspondingly be free from any pain or suffering. Indeed, Socrates says, not even the great King of Persia could say that he ever rested so soundly and peacefully as he did in a dreamless sleep.

Cicero, writing three centuries later in his treatise On Old Age, in the voice of Cato the Elder, similarly discussed the prospects of death, frequently referring to the works of earlier Greek writers. Cicero also concluded that death was either a continuation of consciousness or cessation of it, and that if consciousness continues in some form, there is no reason to fear death; while if it is in fact eternal oblivion, he will be free of all worldly miseries, in which case he should also not be deeply troubled by death.

Similar thoughts about death were expressed by the Roman poet and philosopher Lucretius in his first-century BC didactic poem De rerum natura and by the ancient Greek philosopher Epicurus in his Letter to Menoeceus, in which he writes:

"Accustom yourself to believing that death is nothing to us, for good and evil imply the capacity for sensation, and death is the privation of all sentience; therefore, a correct understanding that death is nothing to us makes the mortality of life enjoyable, not by adding to life a limitless time, but by taking away the yearning after immortality. For life has no terrors for him who has thoroughly understood that there are no terrors for him in ceasing to live. Foolish, therefore, is the man who says that he fears death, not because it will pain when it comes, but because it pains in the prospect. Whatever causes no annoyance when it is present causes only a groundless pain in the expectation. Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and when death is come, we are not. It is nothing, then, either to the living or to the dead, for with the living it is not and the dead exist no longer."

Paraphrasing philosopher Paul Edwards, Keith Augustine and Yonatan I. Fishman note that "the greater the damage to the brain, the greater the corresponding damage to the mind. The natural extrapolation from this pattern is all too clear – obliterate brain functioning altogether, and mental functioning too will cease".

Contemporary scientists Steven Pinker and Sean Carroll assert that death is equivalent to eternal oblivion, as science finds no mechanism to continue consciousness after death.

Legal use

The term "eternal Oblivion" has been used in international treaties, such as in Article II of the Treaty of Westphalia 1648. It has also been used in legislation such as in the English Indemnity and Oblivion Act 1660, where the phrase used is "perpetual Oblivion" (it appears in several of the articles in the act).

Oblivion and subjectivity

Thomas W. Clark, founder of Center for Naturalism, wrote a paper titled "Death, Nothingness, and Subjectivity" (1994). He critiqued what he saw as a flawed description of eternal oblivion as a "plunge into darkness". When some imagine their deaths (including the non-religious), they project themselves into a future self which experiences an eternal silent darkness. This is wrong, because without consciousness, there is no awareness of space and no basis for time. For Clark, in oblivion there is even an absence of experience, as we can only speak of experience when a subjective self exists.

According to neuroscientist Giulio Tononi, consciousness is "all we are and all we have: lose consciousness and, as far as you are concerned, your own self and the entire world dissolve into nothingness."

See also

 

Death anxiety (psychology)

From Wikipedia, the free encyclopedia

Death anxiety is anxiety caused by thoughts of one's own death; it is also referred to as thanatophobia (fear of death). Death anxiety is different from necrophobia, the latter is the fear of others who are dead or dying, whereas the former concerns one's own death or dying.

Popular psychotherapist Robert Langs proposed 3 different causes of death anxiety: Predatory, predator, and existential. In addition to his research, many theorists such as Sigmund Freud, Erik Erikson, Ernest Becker, and others have contemplated death and death anxiety and how it relates to human psychology.

Death anxiety has been found to affect people of differing demographic groups as well; such as men versus women, young versus old, etc.   

Additionally, there is anxiety caused by death-recent thought-content, which might be classified within a clinical setting by a psychiatrist as morbid and/or abnormal. This classification pre-necessitates a degree of anxiety which is persistent and interferes with everyday functioning. Lower ego integrity, more physical problems and more psychological problems are predictive of higher levels of death anxiety in elderly people perceiving themselves close to death.

Death anxiety can cause extreme timidness with a person's attitude towards discussing anything to do with death.

Findings from one systematic review demonstrated that death anxiety features across several mental health conditions.

One meta-analysis of psychological interventions targeting death anxiety showed that death anxiety can be reduced using cognitive behavior therapy.

Types

Robert Langs distinguishes three types of death anxiety:

Predatory death anxiety

Predatory death anxiety arises from the fear of being harmed. It is the most basic and oldest form of death anxiety, with its origins in the first unicellular organisms' set of adaptive resources. Unicellular organisms have receptors that have evolved to react to external dangers, along with self-protective, responsive mechanisms made to increase the likelihood of survival in the face of chemical and physical forms of attack or danger. In humans, predatory death anxiety is evoked by a variety of dangerous situations that put one at risk or threaten one's survival. Predatory death anxiety mobilizes an individual's adaptive resources and leads to a fight-or-flight response: active efforts to combat the danger or attempts to escape the threatening situation.

Predation or predator

Predation or predator death anxiety is a form that arises when an individual harms another, physically and/or mentally. This form of death anxiety is often accompanied by unconscious guilt. This guilt, in turn, motivates and encourages a variety of self-made decisions and actions by the perpetrator of harm to others.

Existential

Existential death anxiety stems from the basic knowledge that human life must end. Existential death anxiety is known to be the most powerful form of death anxiety. It is said that language has created the basis for existential death anxiety through communicative and behavioral changes. Other factors include an awareness of the distinction between self and others, a full sense of personal identity, and the ability to anticipate the future.

Awareness of human mortality arose some 150,000 years ago. In that extremely short span of evolutionary time, humans have fashioned a single basic mechanism through which they deal with the existential death anxieties this awareness has evoked—denial. Denial is effected through a wide range of mental mechanisms and physical actions, many of which go unrecognized. While denial can be adaptive in limited use, excessive use is more common and is emotionally costly. Denial is the root of such diverse actions as breaking rules, violating frames and boundaries, manic celebrations, directing violence against others, attempting to gain extraordinary wealth and power—and more. These pursuits are often activated by a death-related trauma, and while they may lead to constructive actions, more often than not, they lead to actions that are damaging to self and others.

Theories

Thanatophobia

Sigmund Freud hypothesized that people express a fear of death, called thanatophobia. He said he saw this as a disguise for a deeper source of concern. It was not actually death that people feared, because in Freud's view nobody believes in their own death. The unconscious does not deal with the passage of time or with negations, which does not calculate amount of time left in one's life. Furthermore, that which one does fear cannot be death itself, because one has never died. People who express death-related fears, actually are trying to deal with unresolved childhood conflicts that they cannot come to terms with or express emotion towards. The name Thanatophobia is made from the Greek figure of death known as Thanatos.

Wisdom: ego integrity vs. despair

Developmental psychologist Erik Erikson formulated the psychosocial theory that explained that people progress through a series of crises as they grow older. The theory also envelops the concept that once an individual reaches the latest stages of life, they reach the level he titled as "ego integrity". Ego Integrity is when one comes to terms with their life and accepts it. It was also suggested that when a person reaches the stage of late adulthood they become involved in a thorough overview of their life to date. When one can find meaning or purpose in their life, they have reached the integrity stage. In opposition, when an individual views their life as a series of failed and missed opportunities, then they do not reach the ego integrity stage. Elders that have attained this stage of ego integrity are believed to exhibit less of an influence from death anxiety.

Terror management theory

Ernest Becker based this theory on existential views which turned death anxiety theories towards a new dimension. It said that death anxiety is not only real, but also it is people's most profound source of concern. He explained the anxiety as so intense that it can generate fears and phobias of everyday life—Fears of being alone or in a confined space. Based on the theory, many of people's daily behavior consist of attempts to deny death and to keep their anxiety under strict regulation.

As an individual develops mortality salience, i.e. becomes more aware of the inevitability of death, they will instinctively try to suppress it out of fear. The method of suppression usually leads to mainstreaming towards cultural beliefs, leaning for external support rather than treading alone. This behavior may range from simply thinking about death to severe phobias and desperate actions.

One way in which religiosity plays a role in death anxiety is through the concept of fear. There are two major claims concerning the interplay of fear and religion: that fear motivates religious belief, and that religious belief mitigates fear. From these, Ernest Becker and Bronislaw Malinowski developed what is called "Terror Management Theory." According to Terror Management Theory, humans are aware of their own mortality which, in turn, produces intense existential anxiety. To cope with and ease the produced existential anxiety, humans will pursue either literal or symbolic immortality. Religion often falls under the category of literal immortality, but at times, depending on the religion, can also provide both forms of immortality. Through Terror Management Theory, and other death-focused theories, there is a distinct pattern that develops indicating that those who are either very low or very high in religiosity experience much lower levels of death anxiety, meanwhile those with a very moderate amount of religiosity experience the highest levels of death anxiety. One of the major reasons that religiosity plays such a large role in Terror Management Theory, as well as in similar theories, is the increase in existential death anxiety that people experience. Existential death anxiety is the belief that everything ceases after death; nothing continues on in any sense. Seeing how people deeply fear such an absolute elimination of the self, they begin to gravitate toward religion which offers an escape from such a fate. According to one specific meta-analysis study that was performed in 2016, it was shown that lower rates of death anxiety and general fear about dying was experienced by those who went day-to-day living their religion and abiding by its practices, compared to those who merely label themselves as a member of a given religion without living in accord to its doctrines and prescribed practices.

Being, time and Dasein

Martin Heidegger, the German philosopher, on the one hand showed death as something conclusively determined, in the sense that it is inevitable for every human being, while on the other hand, it unmasks its indeterminate nature via the truth that one never knows when or how death is going to come. Heidegger does not engage in speculation about whether being after death is possible. He argues that all human existence is embedded in time: past, present, future, and when considering the future, we encounter the notion of death. This then creates angst. Angst can create a clear understanding in one that death is a possible mode of existence, which Heidegger described as "clearing". Thus, angst can lead to a freedom about existence, but only if we can stop denying our mortality (as expressed in Heidegger's terminology as "stop denying being-for-death").

Meaning management theory

Paul T. P. Wong's work on the meaning management theory indicates that human reactions to death are complex, multifaceted and dynamic. His "Death Attitude Profile" identifies three types of death acceptances as Neutral, Approach, and Escape acceptances. Apart from acceptances, his work also represents different aspects of the meaning of death fear that are rooted in the bases of death anxiety. The ten meanings he proposes are finality, uncertainty, annihilation, ultimate loss, life flow disruption, leaving the loved ones, pain and loneliness, prematurity and violence of death, failure of life work completion, judgment and retribution centered.

Existential theories

The existential approach, with theorists such as Rollo May and Viktor Frankl, views an individual's personality as being governed by the continuous choices and decisions in relation to the realities of life and death. Rollo May theorized that all humans are aware of the fact that they must one day die. However, he also theorized that humans must find meaning in life, which led to his main theory on death anxiety; that all humans face the dichotomy of finding meaning in life, but also confronting the knowledge of approaching death. May believed that this dichotomy could lead to negative anxiety that hindered life, or a positive anxiety that would lead to a life full of meaning and living to one's fullest potential and opportunities.

Other theories

Other theories on death anxiety were introduced in the late part of the twentieth century. Another approach is the regret theory which was introduced by Adrian Tomer and Grafton Eliason. The main focus of the theory is to target the way people evaluate the quality and/or worth of their lives. The possibility of death usually makes people more anxious if they feel that they have not and cannot accomplish any positive task in the life that they are living. Research has tried to unveil the factors that might influence the amount of anxiety people experience in life.

Personal meanings of death

Humans develop meanings and associate them with objects and events in their environment which can provoke certain emotions. People tend to develop personal meanings of death which could be either positive or negative. If the formed meanings about death are positive, then the consequences of those meanings can be comforting (for example, ideas of a rippling effect left on those still alive). If the formed meanings about death are negative, they can cause emotional turmoil. Depending on the certain meaning one has associated with death, positive or negative, the consequences will vary accordingly. The meaning that individuals place on death is generally specific to them; whether negative or positive, and can be difficult to understand as an outside observer. However, through a Phenomenological perspective, therapists can come to understand their individual perspective and assist them in framing that meaning of death in a healthy way. 

Religiosity

A 2012 study involving Christian and Muslim college-students from the US, Turkey, and Malaysia found that their religiosity correlated positively with an increased fear of death.

A 2017 review of the literature found that in the US, both the very religious and the not-at-all religious enjoy a lower level of death anxiety and that a reduction is common with old age.

A 2019 study further examined the aspect of religiosity and how it relates to death and existential anxiety through the application of supernatural agency. According to this particular study, existential anxiety relates to death anxiety through a mild level of preoccupation that is experienced concerning the impact of one’s own life or existence in relation to its unforeseen end.  It is mentioned how supernatural anxiety exists independently on a different dimensional plane than the individual and, as a result, is seen as something that cannot be directly controlled.  Often times supernatural agency is equated with the desires of a higher power such as God or other major cosmic forces. The inability for one to control supernatural agency triggers various psychological aspects that induce intense periods of experienced death or existential anxiety.  One of the psychological effects of supernatural agency that is triggered is an increased likelihood to attribute supernatural agency toward causality when dealing with natural phenomena.  Seeing how people have their own innate form of agency, the attribution of supernatural agency to human actions and decisions can be difficult.  However, when it comes to natural causes and consequences where no other form of agency exists, it becomes much easier to make a supernatural attribution of causality.

Death acceptance and death anxiety

Researchers have also conducted surveys on how being able to accept one's inevitable death could have a positive effect on one's psychological well-being, or on one's level of individual distress. A research study conducted in 1974 attempted to set up a new type of scale to measure people's death acceptance, rather than their death anxiety. After administering a questionnaire with questions regarding the acceptance of death, the researchers found there was a low-negative correlation between acceptance of one’s own death and anxiety about death; meaning that the more the participants accepted their own death, the less anxiety they felt. While those who accept the fact of their own death will still feel some anxiety about it, this acceptance could allow them to form a more positive perspective on it.

A more recent longitudinal study asked cancer patients at different stages to fill out different questionnaires in order to rate their levels of death acceptance, general anxiety, demoralization, etc. The same surveys administered to the same people one year later showed that higher levels of death acceptance could predict lower levels of death anxiety in the participants.

Children

Death anxiety typically begins in childhood. The earliest documentation of the fear of death has been found in children as young as age 5. Psychological measures and reaction times were used to measure fear of death in young children. Recent studies that assess fear of death in children use questionnaire rating scales. There are many tests to study this including The Death Anxiety Scale for Children (DASC) developed by Schell and Seefeldt. However the most common version of this test is the revised Fear Survey Schedule for Children (FSSC-R). The FSSC-R describes specific fearful stimuli and children are asked to rate the degree to which the scenario/item makes them anxious or fearful. The most recent version of the FSSC-R presents the scenarios in a pictorial form to children as young as 4. It is called the Koala Fear Questionnaire (KFQ). The fear studies show that children's fears can be grouped into five categories. One of these categories is death and danger. This response was found amongst children age 4 to 6 on the KFQ, and from age 7 to 10. Death is the most commonly feared item and remains the most commonly feared item throughout adolescence.

A study of 90 children, aged 4–8, done by Virginia Slaughter and Maya Griffiths showed that a more mature understanding of the biological concept of death was correlated to a decreased fear of death. This may suggest that it is helpful to teach children about death (in a biological sense), in order to alleviate the fear.

Relationship to adult attachment

There has been much literature that supports the existence of a correlation between one's state of coping skills, mental health, emotions and cognitive reactions to stressful events, and one's ability to regulate affect concerning one's death anxiety. A series of tests determined that significantly high levels of death anxiety tend to occur in close relationships with an intimate partner (more so amongst females than males).

Sexes

The connection between death anxiety and one's sex appears to be strong. Studies show that females tend to have more death anxiety than males. Thorson and Powell (1984) did a study to investigate this connection, and they sampled men and women from 16 years of age to over 60. The Death Anxiety Scale showed higher mean scores for women than for men. Moreover, researchers believe that age and culture could be major influences in why women score higher on death anxiety scales than men.

Through the evolutionary period, a basic method was created to deal with death anxiety and also as a means of dealing with loss. Denial is used when memories or feelings are too painful to accept and are often rejected. By maintaining that the event never happened, rather than accepting it, allows an individual more time to work through the inevitable pain. When a loved one dies in a family, denial is often implemented as a means to come to grips with the reality that the person is gone. Closer families often deal with death better than when coping individually. As society and families drift apart so does the time spent bereaving those who have died, which in turn leads to negative emotion and negativity towards death. Women, who are the child bearers and are often the ones who look after children hold greater concerns about death due to their caring role within the family. It is this common role of women that leads to greater death anxiety as it emphasize the 'importance to live' for her offspring. Although it is common knowledge that all living creatures die, many people do not accept their own mortality, preferring not to accept that death is inevitable, and that they will one day die.

Age

It is during the years of young adulthood (ages 20 to 40) that death anxiety gains prevalence. However, during the next phase of life, the middle age adult years (40–64 years of age), death anxiety peaks at its highest levels when in comparison to all other age ranges throughout the lifespan. Levels of death anxiety then decline in the later years of adulthood (65 years of age and older). This is in contrast with most people's expectations, especially regarding all of the negative connotations younger adults have about the elderly and the aging process (Kurlychek & Trenner, 1982).

Measuring

There are many ways to measure death anxiety and fear. Katenbaum and Aeinsberg (1972) devised three propositions for this measurement. From this start, the ideologies about death anxiety have been able to be recorded and their attributes listed. Methods such as imagery tasks to simple questionnaires and apperception tests such as the Stroop test enable psychologists to adequately determine if a person is under stress due to death anxiety or suffering from post-traumatic stress disorder.

The Lester attitude death scale was developed in 1966 but not published until 1991 until its validity was established. By measuring the general attitude towards death and also the inconsistencies with death attitudes, participants are scaled to their favorable value towards death.

One systematic review of 21 self-report death anxiety measures found that many measures have problematic psychometric properties.

See also

 

Operator (computer programming)

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