Thanks, Tobi. It is good to discuss these issues since other people may have similar questions. Following is my initial response, and I may keep revising it during the day to avoid multiple posts.
– Please wait until later today to ask follow-up questions (12 hours from this post.) I can answer any questions after that.
1. I don’t have doubts whether Burkhard Heim`s theory is consistent with the CURRENT string theory or any other proposed theory. String theory is just that, an unproven theory: “String theory”
– My argument is that ALL scientific theories up to date have been either rejected or revised. New theories can explain more, but then scientists discover more phenomena that are not consistent. Einstein’s theories replaced Newton’s theory of gravitation. However, Einstein’s idea about locality has been proven wrong, and the recent Nobel Prize was awarded for that. See my post on this thread on November 17, 2022 at 5:29 pm.
– All scientific theories either exclude mental phenomena or try to accommodate them forcefully (e.g., thoughts arise in the brain) or explain abstractly (e.g., the theory you quoted).
2. In contrast, Buddha’s explanations are radically different. It is a paradigm change compared to all current scientific theories based on “materiality.”
– In a post above, I provided one reference describing that, and here is another simpler one: “Dhamma and Science – Introduction.”
3 (a). Now, let me answer your questions raised at the end:
First question: “1. Mano the mind. Is Hadaya Vatthu + viññāna correct? In my theory, I only gave the Mano coordinates, i.e., a location with x5 + x6 in the universe. The processes remain the same PS, etc.
Where can I find something about the Javana power?”
Hadaya vatthu is the “seat of the mind,” i.e., that is where thoughts arise. Viññāna is another name for thoughts (but there are different types of viññāna; some are just consciousness or “being aware,” and other types have expectations.) See “Viññāṇa – Consciousness Together With Future Expectations.”
– Hadaya vatthu has the smallest amount of matter in Buddha Dhamma. It is less than a billionth of the size of an atom in science. That hadaya vatthu can be created only by kammic energy. A human’s hadaya vatthu differs from an animal’s. I cannot explain all that, even in many posts. But a good starting point could be “The Grand Unified Theory of Dhamma.”
– Einstein failed to accomplish his goal of a Grand Unified Theory. No such theory is possible without the mind playing the dominant role. That ultimate theory is Buddha Dhamma.
– Of course, just saying that would not make it so. But by scientific standards, Buddha Dhamma has withstood all scientific findings, whereas science makes revisions (or proposes new theories) to accommodate new findings.
– As for dimensions, Buddha’s differs from the picture you propose. There is a way to divide everything in this into six categories: four great elements (pathavi, apo, tejo, vayo), space element (akasa), and viññāna dhatu. All material objects are made of the four great elements and are located in the space element. Viññāna dhatu incorporates all mental phenomena. Understanding these concepts would take a significant effort, especially because it is a different paradigm.
3 (b) Second question: “4. In which sutta or where is this point described? Does the mind create those dhammā with thoughts (saṅkhāra.)?” That question is regarding “The mind creates those Dhammā with thoughts (saṅkhāra.)”
This is getting to the full explanation of 3 (a) above. You have reached the right point, the crux of the issue!
– Again, this is not something I can explain in a comment like this or even with many posts. This whole website is about that.
– It has taken me over eight years to assemble the posts on the website. But there is much more, depending on how deep I want to go.
– Let me give an example. Any scientist (like your friend) had to spend many years learning basic concepts until he could start understanding string theory. Buddha Dhamma is much more profound/more complex than any theory scientists will ever have if one takes a theoretical approach (i.e., the Abhidhamma approach.) There are no suttas that explain Abhidhamma. The Pali Canon has three parts, two of which are Sutta Pitaka and Abhidhamma Pitaka; the third one, Vinaya Pitaka, is mainly for the bhikkhus. A brief summary at “Preservation of the Buddha Dhamma.”
– However, there is a simpler way to follow the Buddha’s Path and get to Nibbana. That is to take a “practical approach” explained in the suttas. It starts with teaching how to live a moral life first. The second step is to get rid of the first level of wrong views about this world (ten types of miccha ditthi.) The final step is to get rid of the deeper level of wrong views about this world (that pursuing sensory pleasures can only lead to eventual suffering in the rebirth process.) See, for example, “Is It Necessary for a Buddhist to Eliminate Sensual Desires?”
– You asked: “What is the connection between the process of creation (Saṅkhāra) and attaining Nibbana?” One needs to understand Paticca Samuppada to get the basic idea. The basic idea is briefly explained in “Distortion of Pāli Keywords in Paṭicca Samuppāda.” But, of course, it requires much more detail.
3 (c) Final set of questions: Here is the basis. Any sentient being lives in this world (going through the rebirth process) until attaining Arahanthood. At the death of that Arahant (Parinibbana), that sentient being leaves this world, i.e., is not reborn in any realm of this world.
– Another way to say that is: “Existing in this world” and “in Nibbana” are mutually exclusive. One can be either in this world or in Nibbana (after Parinibbana.)
– Nibbana cannot be described in the terminology of this world. The Buddha emphasized the following. This world has both pleasures and suffering. Pleasures dominate suffering in the realms above the human realm (i.e., in Deva and Brahma realms.) Suffering dominated pleasures in the lower four realms, including the animal realm. The human realm has pleasures and suffering. The problem is that MOST rebirths are in the four lowest realms! Nibbana is suffering-free. That is all anyone can say about Nibbana. Nothing in this world (people, Devas, houses, mountains, stars, ..) is there in Nibbana. See, for example, “Nibbāna “Exists”, but Not in This World”
– Your question: “When someone attains Nibbana, is the universe still there for all other living beings?” Yes. There are an infinite number of beings in the universe. See “The Infinity Problem in Buddhism.”
– Your question: “If we go to Paranibbana, do we disappear from the universe?” Yes. As explained above.
– Your question: “Will the universe remain after this?” Yes. As explained above.
4. There is a lot of material condensed in the above comments. Please make a list as you read and refer to relevant post(s) if you have questions. As I said above, it will not be possible to understand everything even after reading those posts. But we need to start somewhere. I will be happy to answer any questions.