Gregor Mendel

From Wikipedia, the free encyclopedia

 

The Right Reverend Gregor Mendel O.S.A.
Born	Johann Mendel 20 July 1822 Heinzendorf bei Odrau, Silesia, Austrian Empire (now Hynčice, Czech Republic)
Died	6 January 1884 (aged 61) Brünn, Moravia, Austria-Hungary (now Brno, Czech Republic)
Nationality	Austrian
Alma mater	University of Olomouc University of Vienna
Known for	Creating the science of genetics
Scientific career
Fields	Genetics
Institutions	St Thomas's Abbey
Ecclesiastical career
Religion	Christianity
Church	Catholic Church
Ordained	25 December 1846

Gregor Johann Mendel (/ˈmɛndəl/; Czech: Řehoř Jan Mendel; 20 July 1822 – 6 January 1884) was a meteorologist, mathematician, biologist, Augustinian friar and abbot of St. Thomas' Abbey in Brno, Margraviate of Moravia. Mendel was born in a German-speaking family in the Silesian part of the Austrian Empire (today's Czech Republic) and gained posthumous recognition as the founder of the modern science of genetics. Though farmers had known for millennia that crossbreeding of animals and plants could favor certain desirable traits, Mendel's pea plant experiments conducted between 1856 and 1863 established many of the rules of heredity, now referred to as the laws of Mendelian inheritance.

Mendel worked with seven characteristics of pea plants: plant height, pod shape and color, seed shape and color, and flower position and color. Taking seed color as an example, Mendel showed that when a true-breeding yellow pea and a true-breeding green pea were cross-bred their offspring always produced yellow seeds. However, in the next generation, the green peas reappeared at a ratio of 1 green to 3 yellow. To explain this phenomenon, Mendel coined the terms "recessive" and "dominant" in reference to certain traits. In the preceding example, the green trait, which seems to have vanished in the first filial generation, is recessive and the yellow is dominant. He published his work in 1866, demonstrating the actions of invisible "factors"—now called genes—in predictably determining the traits of an organism.

The profound significance of Mendel's work was not recognized until the turn of the 20th century (more than three decades later) with the rediscovery of his laws. Erich von Tschermak, Hugo de Vries and Carl Correns independently verified several of Mendel's experimental findings in 1900, ushering in the modern age of genetics.

Life and career

Mendel was born into a German-speaking Czech family in Hynčice (Heinzendorf bei Odrau in German), at the Moravian-Silesian border, Austrian Empire (now a part of the Czech Republic). He was the son of Anton and Rosine (Schwirtlich) Mendel and had one older sister, Veronika, and one younger, Theresia. They lived and worked on a farm which had been owned by the Mendel family for at least 130 years (the house where Mendel was born is now a museum devoted to Mendel). During his childhood, Mendel worked as a gardener and studied beekeeping. As a young man, he attended gymnasium in Opava (called Troppau in German). He had to take four months off during his gymnasium studies due to illness. From 1840 to 1843, he studied practical and theoretical philosophy and physics at the Philosophical Institute of the University of Olomouc, taking another year off because of illness. He also struggled financially to pay for his studies, and Theresia gave him her dowry. Later he helped support her three sons, two of whom became doctors.

He became a monk in part because it enabled him to obtain an education without having to pay for it himself. As the son of a struggling farmer, the monastic life, in his words, spared him the "perpetual anxiety about a means of livelihood." Born Johann Mendel, he was given the name Gregor (Řehoř in Czech) when he joined the Augustinian monks.

When Mendel entered the Faculty of Philosophy, the Department of Natural History and Agriculture was headed by Johann Karl Nestler who conducted extensive research of hereditary traits of plants and animals, especially sheep. Upon recommendation of his physics teacher Friedrich Franz, Mendel entered the Augustinian St Thomas's Abbey in Brno (called Brünn in German) and began his training as a priest. Mendel worked as a substitute high school teacher. In 1850, he failed the oral part, the last of three parts, of his exams to become a certified high school teacher. In 1851, he was sent to the University of Vienna to study under the sponsorship of Abbot Cyril František Napp [cz] so that he could get more formal education. At Vienna, his professor of physics was Christian Doppler. Mendel returned to his abbey in 1853 as a teacher, principally of physics. In 1856, he took the exam to become a certified teacher and again failed the oral part. In 1867, he replaced Napp as abbot of the monastery.

After he was elevated as abbot in 1868, his scientific work largely ended, as Mendel became overburdened with administrative responsibilities, especially a dispute with the civil government over its attempt to impose special taxes on religious institutions. Mendel died on 6 January 1884, at the age of 61, in Brno, Moravia, Austria-Hungary (now Czech Republic), from chronic nephritis. Czech composer Leoš Janáček played the organ at his funeral. After his death, the succeeding abbot burned all papers in Mendel's collection, to mark an end to the disputes over taxation.

Contributions

Experiments on plant hybridization

Dominant and recessive phenotypes. (1) Parental generation. (2) F1 generation. (3) F2 generation.

Gregor Mendel, known as the "father of modern genetics", chose to study variation in plants in his monastery's 2 hectares (4.9 acres) experimental garden.

After initial experiments with pea plants, Mendel settled on studying seven traits that seemed to be inherited independently of other traits: seed shape, flower color, seed coat tint, pod shape, unripe pod color, flower location, and plant height. He first focused on seed shape, which was either angular or round. Between 1856 and 1863 Mendel cultivated and tested some 28,000 plants, the majority of which were pea plants (Pisum sativum). This study showed that, when true-breeding different varieties were crossed to each other (e.g., tall plants fertilized by short plants), in the second generation, one in four pea plants had purebred recessive traits, two out of four were hybrids, and one out of four were purebred dominant. His experiments led him to make two generalizations, the Law of Segregation and the Law of Independent Assortment, which later came to be known as Mendel's Laws of Inheritance.

Initial reception of Mendel's work

Mendel presented his paper, "Versuche über Pflanzenhybriden" ("Experiments on Plant Hybridization"), at two meetings of the Natural History Society of Brno in Moravia on 8 February and 8 March 1865. It generated a few favorable reports in local newspapers, but was ignored by the scientific community. When Mendel's paper was published in 1866 in Verhandlungen des naturforschenden Vereines in Brünn, it was seen as essentially about hybridization rather than inheritance, had little impact, and was only cited about three times over the next thirty-five years. His paper was criticized at the time, but is now considered a seminal work. Notably, Charles Darwin was not aware of Mendel's paper, and it is envisaged that if he had been aware of it, genetics as it exists now might have taken hold much earlier. Mendel's scientific biography thus provides an example of the failure of obscure, highly original innovators to receive the attention they deserve.

Rediscovery of Mendel's work

About forty scientists listened to Mendel's two groundbreaking lectures, but it would appear that they failed to understand his work. Later, he also carried on a correspondence with Carl Nägeli, one of the leading biologists of the time, but Nägeli too failed to appreciate Mendel's discoveries. At times, Mendel must have entertained doubts about his work, but not always: "My time will come," he reportedly told a friend, Gustav von Niessl.

During Mendel's lifetime, most biologists held the idea that all characteristics were passed to the next generation through blending inheritance, in which the traits from each parent are averaged. Instances of this phenomenon are now explained by the action of multiple genes with quantitative effects. Charles Darwin tried unsuccessfully to explain inheritance through a theory of pangenesis. It was not until the early 20th century that the importance of Mendel's ideas was realized.

By 1900, research aimed at finding a successful theory of discontinuous inheritance rather than blending inheritance led to independent duplication of his work by Hugo de Vries and Carl Correns, and the rediscovery of Mendel's writings and laws. Both acknowledged Mendel's priority, and it is thought probable that de Vries did not understand the results he had found until after reading Mendel. Though Erich von Tschermak was originally also credited with rediscovery, this is no longer accepted because he did not understand Mendel's laws. Though de Vries later lost interest in Mendelism, other biologists started to establish modern genetics as a science. All three of these researchers, each from a different country, published their rediscovery of Mendel's work within a two-month span in the spring of 1900.

Mendel's results were quickly replicated, and genetic linkage quickly worked out. Biologists flocked to the theory; even though it was not yet applicable to many phenomena, it sought to give a genotypic understanding of heredity which they felt was lacking in previous studies of heredity, which had focused on phenotypic approaches. Most prominent of these previous approaches was the biometric school of Karl Pearson and W. F. R. Weldon, which was based heavily on statistical studies of phenotype variation. The strongest opposition to this school came from William Bateson, who perhaps did the most in the early days of publicising the benefits of Mendel's theory (the word "genetics", and much of the discipline's other terminology, originated with Bateson). This debate between the biometricians and the Mendelians was extremely vigorous in the first two decades of the 20th century, with the biometricians claiming statistical and mathematical rigor, whereas the Mendelians claimed a better understanding of biology. Modern genetics shows that Mendelian heredity is in fact an inherently biological process, though not all genes of Mendel's experiments are yet understood.

In the end, the two approaches were combined, especially by work conducted by R. A. Fisher as early as 1918. The combination, in the 1930s and 1940s, of Mendelian genetics with Darwin's theory of natural selection resulted in the modern synthesis of evolutionary biology.

Other experiments

Mendel began his studies on heredity using mice. He was at St. Thomas's Abbey but his bishop did not like one of his friars studying animal sex, so Mendel switched to plants. Mendel also bred bees in a bee house that was built for him, using bee hives that he designed. He also studied astronomy and meteorology, founding the 'Austrian Meteorological Society' in 1865. The majority of his published works were related to meteorology.

Mendel also experimented with hawkweed (Hieracium) and honeybees. He published a report on his work with hawkweed, a group of plants of great interest to scientists at the time because of their diversity. However, the results of Mendel's inheritance study in hawkweeds was unlike his results for peas; the first generation was very variable and many of their offspring were identical to the maternal parent. In his correspondence with Carl Nägeli he discussed his results but was unable to explain them. It was not appreciated until the end of the nineteenth century that many hawkweed species were apomictic, producing most of their seeds through an asexual process.

None of his results on bees survived, except for a passing mention in the reports of Moravian Apiculture Society. All that is known definitely is that he used Cyprian and Carniolan bees, which were particularly aggressive to the annoyance of other monks and visitors of the monastery such that he was asked to get rid of them. Mendel, on the other hand, was fond of his bees, and referred to them as "my dearest little animals".

He also described novel plant species, and these are denoted with the botanical author abbreviation "Mendel".

Mendelian paradox

In 1936, Ronald Fisher, a prominent statistician and population geneticist, reconstructed Mendel's experiments, analyzed results from the F2 (second filial) generation and found the ratio of dominant to recessive phenotypes (e.g. yellow versus green peas; round versus wrinkled peas) to be implausibly and consistently too close to the expected ratio of 3 to 1. Fisher asserted that "the data of most, if not all, of the experiments have been falsified so as to agree closely with Mendel's expectations," Mendel's alleged observations, according to Fisher, were "abominable", "shocking", and "cooked".

Other scholars agree with Fisher that Mendel's various observations come uncomfortably close to Mendel's expectations. A. W. F. Edwards, for instance, remarks: "One can applaud the lucky gambler; but when he is lucky again tomorrow, and the next day, and the following day, one is entitled to become a little suspicious". Three other lines of evidence likewise lend support to the assertion that Mendel's results are indeed too good to be true.

Fisher's analysis gave rise to the Mendelian paradox: Mendel's reported data are, statistically speaking, too good to be true, yet "everything we know about Mendel suggests that he was unlikely to engage in either deliberate fraud or in unconscious adjustment of his observations." A number of writers have attempted to resolve this paradox.

One attempted explanation invokes confirmation bias. Fisher accused Mendel's experiments as "biased strongly in the direction of agreement with expectation ... to give the theory the benefit of doubt". In his 2004 article, J.W. Porteous concluded that Mendel's observations were indeed implausible. However, reproduction of the experiments has demonstrated that there is no real bias towards Mendel's data.

Another attempt to resolve the Mendelian paradox notes that a conflict may sometimes arise between the moral imperative of a bias-free recounting of one's factual observations and the even more important imperative of advancing scientific knowledge. Mendel might have felt compelled “to simplify his data in order to meet real, or feared, editorial objections.” Such an action could be justified on moral grounds (and hence provide a resolution to the Mendelian paradox), since the alternative—refusing to comply—might have retarded the growth of scientific knowledge. Similarly, like so many other obscure innovators of science, Mendel, a little known innovator of working-class background, had to “break through the cognitive paradigms and social prejudices of his audience. If such a breakthrough “could be best achieved by deliberately omitting some observations from his report and adjusting others to make them more palatable to his audience, such actions could be justified on moral grounds.”

Daniel L. Hartl and Daniel J. Fairbanks reject outright Fisher's statistical argument, suggesting that Fisher incorrectly interpreted Mendel's experiments. They find it likely that Mendel scored more than 10 progeny, and that the results matched the expectation. They conclude: "Fisher's allegation of deliberate falsification can finally be put to rest, because on closer analysis it has proved to be unsupported by convincing evidence." In 2008 Hartl and Fairbanks (with Allan Franklin and AWF Edwards) wrote a comprehensive book in which they concluded that there were no reasons to assert Mendel fabricated his results, nor that Fisher deliberately tried to diminish Mendel's legacy. Reassessment of Fisher's statistical analysis, according to these authors, also disproves the notion of confirmation bias in Mendel's results.

Nootropic

From Wikipedia, the free encyclopedia

 

Modafinil is a common nootropic

Nootropics (/noʊ.əˈtroʊpɪks/ noh-ə-TROHP-iks, or /noʊ.əˈtrɒpɪks/ noh-ə-TROP-iks) (colloquial: smart drugs and cognitive enhancers) are drugs, supplements, and other substances that are claimed to improve cognitive function, particularly executive functions, memory, creativity, or motivation, in healthy individuals.

The use of cognition-enhancing drugs by healthy individuals in the absence of a medical indication spans numerous controversial issues, including the ethics and fairness of their use, concerns over adverse effects, and the diversion of prescription drugs for non-medical uses. Nonetheless, the international sales of cognition-enhancing supplements have continued to grow over time, exceeding US$1 billion in 2015.

In 2018 in the United States, some nootropic supplements were identified as having misleading ingredients and illegal marketing. In 2019, the US Food and Drug Administration (FDA) and Federal Trade Commission (FTC) warned manufacturers and consumers about possible advertising fraud and marketing scams concerning nootropic supplements.

Etymology

The term "nootropic" is derived from the Ancient Greek words νόος (nóos) meaning "mind" and τροπή (tropḗ) meaning "a turning".

Illegal marketing claims

Nootropics are frequently advertised with unproven claims of effectiveness at improving cognition. The FDA and FTC warned manufacturers and consumers in 2019 about possible advertising fraud and marketing scams concerning nootropic supplement products. The FDA and FTC stated that some nootropic products had not been approved as a drug effective for any medical purpose, were not proven to be safe, and were illegally marketed in the United States under violation of the Federal Food, Drug, and Cosmetic Act.

Over the years 2010 to 2019, the FDA warned numerous supplement manufacturers about the illegal status of their products as unapproved drugs with no proven safety or efficacy at the doses recommended, together with misleading marketing.

Availability and prevalence

In 2008, the most commonly used class of drug was stimulants, such as caffeine. Manufacturers' marketing claims for dietary supplements are usually not formally tested and verified by independent entities.

In 2016, the American Medical Association adopted a policy to discourage prescriptions of nootropics for healthy people, on the basis that the cognitive effects appear to be highly variable among individuals, are dose-dependent, and limited or modest at best.

Use by students

The use of prescription stimulants is especially prevalent among students. Surveys suggest that 0.7–4.5% of German students have used cognitive enhancers in their lifetimes. Stimulants such as dimethylamylamine and methylphenidate are used on college campuses and by younger groups. Based upon studies of self-reported illicit stimulant use, 5–35% of college students use diverted ADHD stimulants, which are primarily used for enhancement of academic performance rather than as recreational drugs. Several factors positively and negatively influence an individual's willingness to use a drug for the purpose of enhancing cognitive performance. Among them are personal characteristics, drug characteristics, and characteristics of the social context.

Side effects

The main concern with pharmaceutical drugs is adverse effects, which also apply to nootropics with undefined effect. Long-term safety evidence is typically unavailable for nootropics. Racetams — piracetam and other compounds that are structurally related to piracetam — have few serious adverse effects and low toxicity, but there is little evidence that they enhance cognition in people having no cognitive impairments.

In the United States, dietary supplements may be marketed if the manufacturer can show that the supplement is generally recognized as safe, and if the manufacturer does not make any claims about using the supplement to treat or prevent any disease or condition; supplements that contain drugs or advertise health claims are illegal under US law.

Drugs

Central nervous system stimulants

Hebbian version of the Yerkes–Dodson law

Systematic reviews and meta-analyses of clinical human research using low doses of certain central nervous system stimulants found that these drugs enhance cognition in healthy people. In particular, the classes of stimulants that demonstrate cognition-enhancing effects in humans act as direct agonists or indirect agonists of dopamine receptor D₁, adrenoceptor A₂, or both types of receptor in the prefrontal cortex. Relatively high doses of stimulants cause cognitive deficits.

• Amphetamine – systematic reviews and meta-analyses report that low-dose amphetamine improves cognitive functions (e.g., inhibitory control, episodic memory, working memory, and aspects of attention) in healthy people and in individuals with ADHD. A 2014 systematic review noted that low doses of amphetamine also improve memory consolidation, in turn leading to improved recall of information in non-ADHD youth. It also improves task saliency (motivation to perform a task) and performance on tedious tasks that required a high degree of effort.
• Methylphenidate – a benzylpiperidine derivative that improves working memory, episodic memory, and inhibitory control, aspects of attention, and planning latency in healthy people. It also may improve task saliency and performance on tedious tasks. At above optimal doses, methylphenidate has off–target effects that decrease learning.
• Eugeroics (armodafinil and modafinil) – are classified as "wakefulness-promoting agents"; modafinil increases alertness, particularly in sleep-deprived individuals, and facilitates reasoning and problem solving in non-ADHD youth. In a systematic review of small, preliminary studies where the effects of modafinil were examined, when simple psychometric assessments were considered, modafinil intake enhanced executive function. Modafinil may not produce improvements in mood or motivation in sleep deprived or non-sleep deprived individuals.
• Caffeine – a meta-analysis found an increase in alertness and attentional performance.
• Nicotine – a meta-analysis of 41 clinical studies concluded that nicotine administration or smoking improves alerting and orienting attention and episodic and working memory and slightly improves fine motor performance.

Racetams

Racetams, such as piracetam, oxiracetam, phenylpiracetam, and aniracetam, are often marketed as cognitive enhancers and sold over the counter. A recent study found that piracetam supplements sold in the United States were inaccurately labeled. Racetams are often referred to as nootropics, but this property is not well established. The racetams have poorly understood mechanisms, although piracetam and aniracetam are known to act as positive allosteric modulators of AMPA receptors and appear to modulate cholinergic systems.

According to the US Food and Drug Administration,

"Piracetam is not a vitamin, mineral, amino acid, herb or other botanical, or dietary substance for use by humans to supplement the diet by increasing the total dietary intake. Further, piracetam is not a concentrate, metabolite, constituent, extract or combination of any such dietary ingredient. [...] Accordingly, these products are drugs, under section 201(g)(1)(C) of the Act, 21 U.S.C. § 321(g)(1)(C), because they are not foods and they are intended to affect the structure or any function of the body. Moreover, these products are new drugs as defined by section 201(p) of the Act, 21 U.S.C. § 321(p), because they are not generally recognized as safe and effective for use under the conditions prescribed, recommended, or suggested in their labeling."

Cholinergics

Some of the most widely-used nootropic substances are the cholinergics. These are typically compounds and analogues of choline. Choline is an essential nutrient needed for the synthesis of acetylcholine (a neurotransmitter), and phosphatidylcholine (a structural component of brain cell membranes).

• Citicoline - Compound consisting of choline and cytidine. Several meta-analyses found that it is likely effective for improving memory and learning in older people with mild cognitive decline, as well as in people who are recovering from a stroke. There is little evidence it enhances cognition in young, healthy people.
• Choline bitartrate - Choline bitartrate is a tartaric acid salt containing choline (41% choline by molecular weight). At least one meta-analysis has found choline bitartrate to be ineffective at improving any measure of cognitive performance.
• Alpha-GPC - L-Alpha glycerylphosphorylcholine has thus far only been studied in the context of cognitive performance alongside other substances such as caffeine. A more comprehensive meta-analysis is needed before any strong conclusions are made about Alpha-GPC's usefulness as a nootropic.

Miscellaneous

• Tolcapone – a systematic review noted that it improved verbal episodic memory and episodic memory encoding.
• Levodopa – a systematic review noted that it improved verbal episodic memory and episodic memory encoding.
• Atomoxetine – may improve working memory and attention when used at certain doses.
• Desipramine – may improve working memory and attention when used at certain doses.
• Nicergoline may improve human cognitive performance, including concentration, psychomotor performance, attention, reaction times, and other indicators of brain function.
• ISRIB enhanced spatial and fear-associated learning.

The cognitive enhancing effects of pramipexole, guanfacine, clonidine, and fexofenadine have been tested, but no significant cognition-enhancing effects in healthy individuals were found.

Psychedelic microdosing is the novel practice of using sub-threshold doses (microdoses) of psychedelic drugs in an attempt to improve mood and cognition. The efficacy of this has not been verified. In a study examining the qualitative reports of 278 microdosers the researchers found that there were mixed results among users. While some users reported positive effects such as improved mood and cognition, others paradoxically reported negative effects such as physiological discomfort and anxiety. In one of the only double-blind, randomized studies to date, those given microdoses of LSD did not perform better than those given the placebo on cognitive tasks.

Herbs

• Bacopa monnieri is used in Ayurvedic traditional medicine to improve memory. Meta-analysis and reviews of clinical studies found evidence that the herb may improve cognition. It is thought that Bacopa monnieri primarily works by stimulating neuron dendrite branching, thus facilitating inter-neural communication. This view is contested, with others suggesting that Bacopa monnieri's nootropic effects are the result of its status as an antioxidant and adaptogen.
• Panax ginseng – A review by the Cochrane Collaboration found that the results of its analysis "suggested improvement of some aspects of cognitive function, behavior and quality of life" but concluded that "there is a lack of convincing evidence to show a cognitive enhancing effect of Panax ginseng in healthy participants and no high quality evidence about its efficacy in patients with dementia."
• Ginkgo biloba – An extract of Ginkgo biloba leaf is marketed in dietary supplement form with claims it can enhance cognitive function in people without known cognitive problems, although there is no high-quality evidence to support such effects on memory or attention in healthy people.
• Salvia officinalis and lavandulaefolia (sage) – Some research has suggested certain extracts of Salvia officinalis may have positive effects on human brain function, but due to significant methodological problems, no firm conclusions can be drawn. The thujone present in Salvia extracts may be neurotoxic.
• Centella asiatica – A 2017 meta-analysis with 11 studies (5 RCTs with placebo, 6 using other herbs as a comparison group) showing no significant improvement in all cognitive function, however may have some use in improving mood and anger. Overall dosages were smaller than the typical 3 grams used traditionally.

History

The term "nootropic" was coined by Corneliu Giurgea in 1972 to describe a new classification of molecules that acted selectively towards the brain's higher-level integrative activity. In order for a product to qualify as a true nootropic, it must fulfill Giurgea's five criteria for the category. 1.It should aid with improvement in working memory and learning. 2.Supports brain function under hypoxic conditions or after electroconvulsive therapy. 3.Protection of the brain from physical or chemical toxicity. 4.Natural cognitive functions are enhanced. 5. It requires to be non-toxic to humans, without depression or stimulation of the brain. 

Nutrients and dietary supplements

A 2015 review found that use of omega-3 fatty acids, B vitamins, and vitamin E as nootropics was ineffective on cognitive function in normal middle-aged and older people.

• Omega-3 fatty acids: DHA and EPA – two Cochrane Collaboration reviews on the use of supplemental omega-3 fatty acids for ADHD and learning disorders conclude that there is limited evidence of treatment benefits for either disorder. Two other systematic reviews found no cognition-enhancing effects in the general population.
• Folate – no cognition-enhancing effects in middle-aged and older adults without folate deficiency.
• Vitamin B₆ – no cognition-enhancing effects in middle-aged and older adults without B6 deficiency.
• Vitamin B₁₂ – no cognition-enhancing effects in middle-aged and older adults without B12 deficiency.
• Vitamin E – no cognition-enhancing effects in middle-aged and older adults without vitamin E deficiency.
• L-Theanine – A 2014 systematic review and meta-analysis found that concurrent caffeine and L-theanine use had synergistic psychoactive effects that promoted alertness, attention, and task switching. These effects were most pronounced during the first hour post-dose. The European Food Safety Authority reported that there is insufficient information to determine if these effects exist when L-theanine is used without caffeine.

Enlightenment in Buddhism

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Enlightenment_in_Buddhism

The English term enlightenment is the western translation of various Buddhist terms, most notably bodhi and vimutti. The abstract noun bodhi, (/ˈboʊdi/; Sanskrit: बोधि; Pali: bodhi), the knowledge or wisdom, or awakened intellect, of a Buddha. The verbal root budh- means "to awaken," and its literal meaning is closer to awakening. Although the term buddhi is also used in other Indian philosophies and traditions, its most common usage is in the context of Buddhism. vimukti is the freedom from or release of the fetters and hindrances.

The term "enlightenment" was popularised in the Western world through the 19th century translations of Max Müller. It has the western connotation of general insight into transcendental truth or reality. The term is also being used to translate several other Buddhist terms and concepts, which are used to denote (initial) insight (prajna (Sanskrit), wu (Chinese), kensho and satori (Japanese)); knowledge (vidya); the "blowing out" (Nirvana) of disturbing emotions and desires; and the attainment of supreme Buddhahood (samyak sam bodhi), as exemplified by Gautama Buddha.

What exactly constituted the Buddha's awakening is unknown. It may probably have involved the knowledge that liberation was attained by the combination of mindfulness and dhyāna, applied to the understanding of the arising and ceasing of craving. The relation between dhyana and insight is a core problem in the study of Buddhism, and is one of the fundamentals of Buddhist practice.

In the western world the concept of (spiritual) enlightenment has taken on a romantic meaning. It has become synonymous with self-realization and the true self and false self, being regarded as a substantial essence being covered over by social conditioning.

Etymology

Bodhi, Sanskrit बोधि, "awakening," "perfect knowledge," "perfect knowledge or wisdom (by which a man becomes a बुद्ध [Buddha] or जिन [jina, arahant; "victorious," "victor", the illuminated or enlightened intellect (of a Buddha or जिन)."

It is an abstract noun, formed from the verbal root *budh-, Sanskrit बुध, "to awaken, to know," "to wake, wake up, be awake," "to recover consciousness (after a swoon)," "to observe, heed, attend to."

It corresponds to the verbs bujjhati (Pāli) and bodhati, बोदति, "become or be aware of, perceive, learn, know, understand, awake" or budhyate (Sanskrit).

The feminine Sanskrit noun of *budh- is बुद्धि, buddhi, "prescience, intuition, perception, point of view."

Translation

Robert S. Cohen notes that the majority of English books on Buddhism use the term "enlightenment" to translate the term bodhi. The root budh, from which both bodhi and Buddha are derived, means "to wake up" or "to recover consciousness". Cohen notes that bodhi is not the result of an illumination, but of a path of realization, or coming to understanding. The term "enlightenment" is event-oriented, whereas the term "awakening" is process-oriented. The western use of the term "enlighten" has Christian roots, as in Calvin's "It is God alone who enlightens our minds to perceive his truths".

Early 19th century bodhi was translated as "intelligence". The term "enlighten" was first being used in 1835, in an English translation of a French article, while the first recorded use of the term 'enlightenment' is credited (by the Oxford English Dictionary) to the Journal of the Asiatic Society of Bengal (February, 1836). In 1857 The Times used the term "the Enlightened" for the Buddha in a short article, which was reprinted the following year by Max Müller. Thereafter, the use of the term subsided, but reappeared with the publication of Max Müller's Chips from a german Workshop, which included a reprint from the Times-article. The book was translated in 1969 into German, using the term "der Erleuchtete". Max Müller was an essentialist, who believed in a natural religion, and saw religion as an inherent capacity of human beings. "Enlightenment" was a means to capture natural religious truths, as distinguished from mere mythology.

By the mid-1870s it had become commonplace to call the Buddha "enlightened", and by the end of the 1880s the terms "enlightened" and "enlightenment" dominated the English literature.

Related terms

Insight

Bodhi

Bodhi (Sanskrit, Pāli), from the verbal root budd, "to awaken", "to understand", means literally "to have woken up and understood". According to Johannes Bronkhorst, Tillman Vetter, and K.R. Norman, bodhi was at first not specified. K.R. Norman:

It is not at all clear what gaining bodhi means. We are accustomed to the translation "enlightenment" for bodhi, but this is misleading ... It is not clear what the buddha was awakened to, or at what particular point the awakening came.

According to Norman, bodhi may basically have meant the knowledge that nibbana was attained, due to the practice of dhyana. Originally only "prajna" may have been mentioned, and Tillman Vetter even concludes that originally dhyana itself was deemed liberating, with the stilling of pleasure or pain in the fourth jhana, not the gaining of some perfect wisdom or insight. Gombrich also argues that the emphasis on insight is a later development.

In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant. In Theravada Buddhism, bodhi is equal to supreme insight, and the realisation of the four noble truths, which leads to deliverance. According to Nyanatiloka,

(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa, q.v.) and comprehends the Four Noble Truths (sacca, q.v.).

This equation of bodhi with the four noble truths is a later development, in response to developments within Indian religious thought, where "liberating insight" was deemed essential for liberation. The four noble truths as the liberating insight of the Buddha eventually were superseded by Pratītyasamutpāda, the twelvefold chain of causation, and still later by anatta, the emptiness of the self.

In Mahayana Buddhism, bodhi is equal to prajna, insight into the Buddha-nature, sunyata and tathatā. This is equal to the realisation of the non-duality of absolute and relative.

Prajna

In Theravada Buddhism pannā (Pali) means "understanding", "wisdom", "insight". "Insight" is equivalent to vipassana', insight into the three marks of existence, namely anicca, dukkha and anatta. Insight leads to the four stages of enlightenment and Nirvana.

In Mahayana Buddhism Prajna (Sanskrit) means "insight" or "wisdom", and entails insight into sunyata. The attainment of this insight is often seen as the attainment of "enlightenment".

Wu

wu is the Chinese term for initial insight.

Kensho and satori

Kensho and Satori are Japanese terms used in Zen traditions. Kensho means "seeing into one's true nature." Ken means "seeing", sho means "nature", "essence", c.q Buddha-nature. Satori (Japanese) is often used interchangeably with kensho, but refers to the experience of kensho. The Rinzai tradition sees kensho as essential to the attainment of Buddhahood, but considers further practice essential to attain Buddhahood.

East-Asian (Chinese) Buddhism emphasizes insight into Buddha-nature. This term is derived from Indian tathagata-garbha thought, "the womb of the thus-gone" (the Buddha), the inherent potential of every sentient being to become a Buddha. This idea was integrated with the Yogacara-idea of the ālaya vijñāna, and further developed in Chinese Buddhism, which integrated Indian Buddhism with native Chinese thought. Buddha-nature came to mean both the potential of awakening and the whole of reality, a dynamic interpenetration of absolute and relative. In this awakening it is realized that observer and observed are not distinct entities, but mutually co-dependent.

Knowledge

The term vidhya is being used in contrast to avidhya, ignorance or the lack of knowledge, which binds us to samsara. The Mahasaccaka Sutta describes the three knowledges which the Buddha attained:

1. Insight into his past lives
2. Insight into the workings of Karma and Reincarnation
3. Insight into the Four Noble Truths

According to Bronkhorst, the first two knowledges are later additions, while insight into the four truths represents a later development, in response to concurring religious traditions, in which "liberating insight" came to be stressed over the practice of dhyana.

Freedom

Vimukthi, also called moksha, means "freedom", "release", "deliverance". Sometimes a distinction is being made between ceto-vimukthi, "liberation of the mind", and panna-vimukthi, "liberation by understanding". The Buddhist tradition recognises two kinds of ceto-vimukthi, one temporarily and one permanent, the last being equivalent to panna-vimukthi.

Yogacara uses the term āśraya parāvŗtti, "revolution of the basis",

... a sudden revulsion, turning, or re-turning of the ālaya vijñāna back into its original state of purity [...] the Mind returns to its original condition of non-attachment, non-discrimination and non-duality".

Nirvana

Nirvana is the "blowing out" of disturbing emotions, which is the same as liberation. The usage of the term "enlightenment" to translate "nirvana" was popularized in the 19th century, in part, due to the efforts of Max Muller, who used the term consistently in his translations.

Buddha's awakening

Buddhahood

Three types of buddha are recognized:

• Arhat (Pali: arahant), those who reach Nirvana by following the teachings of the Buddha. Sometimes the term Śrāvakabuddha (Pali: sāvakabuddha) is used to designate this kind of awakened person;
• Pratyekabuddhas (Pali: paccekabuddha), those who reach Nirvana through self-realisation, without the aid of spiritual guides and teachers, but don't teach the Dharma;
• Samyaksambuddha (Pali: samma sambuddha), often simply referred to as Buddha, one who has reached Nirvana by his own efforts and wisdom and teaches it skillfully to others.

Siddhartha Gautama, known as the Buddha, is said to have achieved full awakening, known as samyaksaṃbodhi (Sanskrit; Pāli: sammāsaṃbodhi), "perfect Buddhahood", or anuttarā-samyak-saṃbodhi, "highest perfect awakening". Specifically, anuttarā-samyak-saṃbodhi, literally meaning unsurpassed, complete and perfect enlightenment, is often used to distinguish the enlightenment of a Buddha from that of an Arhat.

The term Buddha has acquired somewhat different meanings in the various Buddhist traditions. An equivalent term for Buddha is Tathāgata, "the thus-gone". The way to Buddhahood is somewhat differently understood in the various Buddhist traditions.

The awakening of the Buddha

Canonical accounts

In the suttapitaka, the Buddhist canon as preserved in the Theravada tradition, a couple of texts can be found in which the Buddha's attainment of liberation forms part of the narrative.

The Ariyapariyesana Sutta (Majjhima Nikaya 26) describes how the Buddha was dissatisfied with the teachings of Alara Kalama and Uddaka Ramaputta, wandered further through Magadhan country, and then found "an agreeable piece of ground" which served for striving. The sutta then only says that he attained Nibbana.

In the Vanapattha Sutta (Majjhima Nikaya 17) the Buddha describes life in the jungle, and the attainment of awakening. The Mahasaccaka Sutta (Majjhima Nikaya 36) describes his ascetic practices, which he abandoned. Thereafter he remembered a spontaneous state of jhana, and set out for jhana-practice. Both suttas narrate how, after destroying the disturbances of the mind, and attaining concentration of the mind, he attained three knowledges (vidhya):

1. Insight into his past lives
2. Insight into the workings of Karma and Reincarnation
3. Insight into the Four Noble Truths

Insight into the Four Noble Truths is here called awakening. The monk (bhikkhu) has "...attained the unattained supreme security from bondage." Awakening is also described as synonymous with Nirvana, the extinction of the passions whereby suffering is ended and no more rebirths take place. The insight arises that this liberation is certain: "Knowledge arose in me, and insight: my freedom is certain, this is my last birth, now there is no rebirth."

Critical assessment

Schmithausen notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36. Bronkhorst notices that

...the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than the one which includes the Four Dhyanas and the destruction of the intoxicants.

It calls in question the reliability of these accounts, and the relation between dhyana and insight, which is a core problem in the study of early Buddhism. Originally the term prajna may have been used, which came to be replaced by the four truths in those texts where "liberating insight" was preceded by the four jhanas. Bronkhorst also notices that the conception of what exactly this "liberating insight" was developed throughout time. Whereas originally it may not have been specified, later on the four truths served as such, to be superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen notices that still other descriptions of this "liberating insight" exist in the Buddhist canon:

"that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself"; "the contemplation of the arising and disappearance (udayabbaya) of the five Skandhas"; "the realisation of the Skandhas as empty (rittaka), vain (tucchaka) and without any pith or substance (asaraka).

An example of this substitution, and its consequences, is Majjhima Nikaya 36:42–43, which gives an account of the awakening of the Buddha.

Understanding of bodhi and Buddhahood

The term bodhi acquired a variety of meanings and connotations during the development of Buddhist thoughts in the various schools.

Early Buddhism

In early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the insight, which implied the extinction of lobha (greed), dosa (hate) and moha (delusion).

Theravada

In Theravada Buddhism, bodhi and nirvana carry the same meaning, that of being freed from greed, hate and delusion. In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant. In Theravada Buddhism, bodhi is equal to supreme insight, the realisation of the four noble truths, which leads to deliverance. Reaching full awakening is equivalent in meaning to reaching Nirvāṇa. Attaining Nirvāṇa is the ultimate goal of Theravada and other śrāvaka traditions. It involves the abandonment of the ten fetters and the cessation of dukkha or suffering. Full awakening is reached in four stages. According to Nyanatiloka,

(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa, q.v.) and comprehends the Four Noble Truths (sacca, q.v.).

Since the 1980s, western Theravada-oriented teachers have started to question the primacy of insight. According to Thanissaro Bhikkhu, jhana and vipassana (insight) form an integrated practice. Polak and Arbel, following scholars like Vetter and Bronkhorst, argue that right effort, c.q. the four right efforts (sense restraint, preventing the arising of unwholesome states, and the generation of wholesome states), mindfulness, and dhyana form an integrated practice, in which dhyana is the actualisation of insight, leading to an awakened awareness which is "non-reactive and lucid."

Mahayana

In Mahayana-thought, bodhi is the realisation of the inseparability of samsara and nirvana, and the unity of subject and object. It is similar to prajna, to realizing the Buddha-nature, realizing sunyata and realizing suchness. In time, the Buddha's awakening came to be understood as an immediate full awakening and liberation, instead of the insight into and certainty about the way to follow to reach enlightenment. However, in some Zen traditions this perfection came to be relativized again; according to one contemporary Zen master, "Shakyamuni buddha and Bodhidharma are still practicing."

Mahayana discerns three forms of awakened beings:

1. Arahat – Liberation for oneself;
2. Bodhisattva – Liberation for living beings;
3. Full Buddhahood.

Within the various Mahayana-schools exist various further explanations and interpretations. In Mahāyāna Buddhism the Bodhisattva is the ideal. The ultimate goal is not only of one's own liberation in Buddhahood, but the liberation of all living beings. But Mahayana Buddhism also developed a cosmology with a wide range of buddhas and bodhisattvas, who assist humans on their way to liberation.

Nichiren Buddhism regards Buddhahood as a state of perfect freedom, in which one is awakened to the eternal and ultimate truth that is the reality of all things. This supreme state of life is characterized by boundless wisdom and infinite compassion. The Lotus Sutra reveals that Buddhahood is a potential in the lives of all beings.

Buddha-nature

In the Tathagatagarbha and Buddha-nature doctrines bodhi becomes equivalent to the universal, natural and pure state of the mind:

Bodhi is the final goal of a Bodhisattva's career [...] Bodhi is pure universal and immediate knowledge, which extends over all time, all universes, all beings and elements, conditioned and unconditioned. It is absolute and identical with Reality and thus it is Tathata. Bodhi is immaculate and non-conceptual, and it, being not an outer object, cannot be understood by discursive thought. It has neither beginning, nor middle nor end and it is indivisible. It is non-dual (advayam) [...] The only possible way to comprehend it is through samadhi by the yogin.

According to these doctrines bodhi is always there within one's mind, but requires the defilements to be removed. This vision is expounded in texts such as the Shurangama Sutra and the Uttaratantra.

In Shingon Buddhism, the state of Bodhi is also seen as naturally inherent in the mind. It is the mind's natural and pure state, where no distinction is being made between a perceiving subject and perceived objects. This is also the understanding of Bodhi found in Yogacara Buddhism.

To achieve this vision of non-duality, it is necessary to recognise one's own mind:

... it means that you are to know the inherent natural state of the mind by eliminating the split into a perceiving subject and perceived objects which normally occurs in the world and is wrongly thought to be real. This also corresponds to the Yogacara definition ... that emptiness (sunyata) is the absence of this imaginary split

Harmonisation of the various terms and meanings in Vajrayana Buddhism

During the development of Mahayana Buddhism the various strands of thought on Bodhi were continuously being elaborated. Attempts were made to harmonize the various terms. The Vajrayana Buddhist commentator Buddhaguhya treats various terms as synonyms:

For example, he defines emptiness (sunyata) as suchness (tathata) and says that suchness is the intrinsic nature (svabhava) of the mind which is Enlightenment (bodhi-citta). Moreover, he frequently uses the terms suchness (tathata) and Suchness-Awareness (tathata-jnana) interchangeably. But since Awareness (jnana) is non-dual, Suchness-Awareness is not so much the Awareness of Suchness, but the Awareness which is Suchness. In other words, the term Suchness-Awareness is functionally equivalent to Enlightenment. Finally, it must not be forgotten that this Suchness-Awareness or Perfect Enlightenment is Mahavairocana [the Primal Buddha, uncreated and forever existent]. In other words, the mind in its intrinsic nature is Mahavairocana, whom one "becomes" (or vice versa) when one is perfectly enlightened.

Western understanding of enlightenment

In the western world the concept of enlightenment has taken on a romantic meaning. It has become synonymous with self-realization and the true self, being regarded as a substantial essence being covered over by social conditioning.

Enlightenment as "Aufklärung"

The use of the western word enlightenment is based on the supposed resemblance of bodhi with Aufklärung, the independent use of reason to gain insight into the true nature of our world. In fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.

Awakening

The equivalent term "awakening" has also been used in a Christian context, namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these "Great Awakenings" was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.

Romanticism and transcendentalism

The romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki. Further popularization was due to the writings of Heinrich Dumoulin. Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta. This romantic vision is also recognizable in the works of Ken Wilber.

In the oldest Buddhism this essentialism is not recognizable. According to critics it doesn't really contribute to a real insight into Buddhism:

...most of them labour under the old cliché that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.

Enlightenment and experience

A common reference in western culture is the notion of "enlightenment experience". This notion can be traced back to William James, who used the term "religious experience" in his 1902 book, The Varieties of Religious Experience. Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. Schleiermacher used the notion of "religious experience" to defend religion against the growing scientific and secular critique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries. Transcendentalism developed as a reaction against 18th Century rationalism, John Locke's philosophy of Sensualism, and the predestination of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita, various religions, and German idealism.

It was adopted by many scholars of religion, of which William James was the most influential.

The notion of "experience" has been criticised. Robert Sharf points out that "experience" is a typical western term, which has found its way into Asian religiosity via western influences.

The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by "cleaning the doors of perception" as per romantic poet William Blake, would, according to Mohr, be an overwhelming chaos of sensory input without coherence.

Bodhi Day

Sakyamuni's awakening is celebrated on Bodhi Day. In Sri Lanka and Japan different days are used for this celebration. According to the Theravada tradition in Sri Lanka, Sakyamuni reached Buddhahood at the full moon in May. This is celebrated at Wesak Poya, the full moon in May, as Sambuddhatva jayanthi (also known as Sambuddha jayanthi). The Zen tradition claims the Buddha reached his decisive insight on 8 December. This is celebrated in Zen monasteries with a very intensive eight-day session of Rōhatsu.