Objective and Subjective Reality Within the World
Objective reality refers to the existence of facts, events, or phenomena that are independent of individual perceptions, beliefs, emotions, or interpretations. It is the “world as it is,” verifiable through empirical evidence, scientific methods, or consensus among observers, regardless of personal biases. For instance, the laws of physics (like gravity pulling objects toward Earth) or historical events (such as the date of a specific battle) are part of objective reality because they can be measured, observed, and replicated without relying on anyone’s subjective viewpoint.
Subjective reality, on the other hand, is shaped by an individual’s personal experiences, senses, cultural background, emotions, and cognitive processes. It represents how someone interprets or feels about the world, and can differ widely between people even when they encounter the same objective facts. For example, two people might witness the same sunset—one finds it breathtaking and romantic, while the other sees it as ordinary or melancholic—highlighting how subjective reality filters objective stimuli through personal lenses.
The key distinction between Objective and Subjective realities lies in universality versus individuality: objective reality aims for consistency and independence from individual minds, often tested through logic or evidence, while subjective reality is inherently personal, fluid, and influenced by context. Philosophers like Immanuel Kant have explored this divide, suggesting that we can never fully access pure objective reality because our perceptions are always mediated by subjective faculties. In practice, the two often intersect—science seeks to approximate objective truth, but human understanding remains partly subjective.
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Objective and Subjective Reality Within the World – Per the Buddha’s Teachings
Subjective reality is based on Saññā (Sañjānāti): Within the human realm, subjective reality is how each person reacts to kāma saññā (innate perception/feelings arising automatically). For example, upon seeing the same person, X, different people respond differently: a friend of X will perceive X as a ‘good friend,’ a foe of X will perceive X as ‘dangerous,’ and someone who has not had any interactions with X will have a neutral mindset.
Objective reality is based on Viññāna (Vijānāti): Within the human realm, the motion of inert objects can be explained via scientific studies. Here, people’s emotions based on kāma saññā do not directly come into play. Therefore, it is possible to obtain logical outcomes within the ‘framework of the world’ (as prepared via Paticca Samuppada).
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Ultimate Objective Reality Is Described by Paticca Samuppada
The ultimate objective reality is described by Paticca Samuppada. The rebirth process of the living beings and the external environments they live in are fully described by Paticca Samuppada. The worldview of the Buddha (the real nature of the world) is described by Paticca Samuppada. The Four Noble Truths and the Three Characteristics of Nature (Tilakkhana) are embedded in Paticca Samuppada.
- One begins to comprehend the Buddha’s worldview at the Sotapanna Anugami stage. This is ‘pajānāti.’
- How the (distorted) saññā causes one to be trapped in the rebirth process is fully understood at the Anagami stage, after cultivating Satipatthana. However, understanding the basic concepts involved in Satipatthana could also make it easier to reach the Sotapanna Anugami stage.
- The understanding of the ultimate truth (paramatta sacca) is at the Arahant stage. This is ‘abhijānāti.’
Also see “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti” and #1 of “Colors Are Mind-Made (Due to Kāma Saññā) ” to better understand the three categories above.
- The above is a summary. Please feel free to ask questions.
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Comments Regarding Jaro’s Post
1. In his post Jaro stated: “While reading your post, Lal, I found myself wondering what a rūpa truly feels like — objectively, unfiltered, and free from mental contamination.”
- Yes. No one experiences ‘real rupa’ out there in the world. What we experience is a ‘made-up’ version prepared by the mind.
- For example, as I expalined in the post “Colors Are Mind-Made (Due to Kāma Saññā),” the external world does not have any colors. Foods do not have tastes; sounds, smells, and body touches are all made-up experiences (in ultimate reality).
- However, this fact must be used with care. This is why the Buddha said grasping his Dhamma is like grasping a venomous snake. Unless you grab a snake close to its head, it will bite you. In the same way, we must learn to ‘live within the mundane ultimate reality’ while grasping Buddha’s teachings with wisdom. See “Reply To: Anxiety and Panic attacks after 2 years – what is wrong with me?“
2. In his post Jaro stated:
“In the Mūlapariyāya Sutta, the Buddha says:
“Pathaviṁ pathavito sañjānāti.”
This statement reminds me of an anecdote from my school days.
In a chemistry class, our teacher explained that all the atomic nuclei of a steam locomotive could fit into a matchbox — which, however, would be incredibly heavy, since almost all the mass of an atom is concentrated in its nucleus. The rest consists almost entirely of empty space.
You’ve also touched on this topic beautifully in one of your posts.”
- Yes. We think a stone (or even a diamond, the hardest substance) is very solid. But they are mostly empty space!
- See “Saññā Vipallāsa – Distorted Perception” for details. I think this is the post Jaro referred to.
- As Jaro stated next (“And yet, despite knowing this, the ground beneath my feet and the objects I use daily feel solid, stable, substantial. They don’t feel like mostly empty space. There seems to be a profound gap between physical reality and direct perception”), we truly feel a stone or a diamond to be solid. That perception is built in!
- Even those bhikkhus for whom the Mūlapariyāya Sutta was delivered could not grasp that. That is stated at the end of the “Mūlapariyāya Sutta (MN 1).”
