There is no "time" for a creator to exist.--By Stephen Hawking

There is no “time” for a creator to exist.--By Stephen Hawking

 That particular “point” of present moment calls complete silence or enlightenment. Meditation can slow down our biological clock until it reaches complete silence.

Why Buddhism prospered in Asia but died in India

Why Buddhism prospered in Asia but died in India

http://www.asiantribune.com/news/2012/06/09/why-buddhism-prospered-asia-died-india

By Shenali Waduge

Undoubtedly, the philosophy of Buddhism is one of the greatest gifts to mankind. Its peaceful concepts have distanced its followers from wars, crusades and is a binding formula for the entire South/South Eastern/Central/East Asian region of the world of which most nations are Buddhist countries whilst others including India are not.

The Buddha was not interested in numbers nor was he interested in the lay deity having a distinct identity. There were no social codes, modes of worship…in other words adherence to the Buddhist faith was not obligatory unlike other religions of the world. Anyone, irrespective of caste, creed was welcome to take refuge in the teachings of Buddha, Dhamma and Sangha. There was no exclusive allegiance nor was lay deity required to perform regular religious service – essentially everything was voluntary. Only those that understood the philosophy behind Buddhism would be able to cherish its value.

With time the Brahminical Social Order began to secure greater advantage over Buddhism and with royal patronage shifting from Buddhism to Hinduism, the fate of Buddhism was sealed and the great philosophy all but disappeared from India with little help of revival even from State Governments.

Why India chose to forget Buddhism

A puzzle to most is how Buddhism disappeared in the land of its birth. Was it because people became absorbed in Hindu practices, rituals, and mythology and caste supremacy or, was it the Moghul invasions, or could it have been the failure of Bhikkus to sustain the great philosophy itself?

Needless to say for whatever reasons, Buddhism did decline and disappeared in India.

Historian S. R. Goyal has attributed the decline and disappearance of Buddhism from India to the hostility of the Brahmanas. An incident oft cited is the destruction of the Bo Tree and Buddhist images by Saivite King, Shashanka, persecution by Pusyamitra Sunga (185 BC to 151 BC) who detested the Law of the Buddha had set fire to the Sutras, destroyed Stupas, razed Samgharamas and massacred Bhikkus and even killed the deity of the Bodhi tree. There is also mention of the Huna onslaught on Taxila (in Pakistan), the persecution of Buddhist monks by Mihirkula.

Incidentally, though Moghuls are accused of destroying Hindu temples, most of these temples were actually built on Buddhist shrine sites. Results of Moghul invasions were many too - Somapura Mahavihara (now in Bangladesh) was set ablaze. Odantapuri Mahavihara close to Nalanda was razed to the ground in 1199 CE after killing all the monks and Bodhgaya was attacked as well. Though there is evidence that even a century beyond the Muslim conquest Buddhism remained in places like Gaya till the end of the 14th century which disproves the notion that Muslim conquest was not singularly responsible for the decline of Buddhism in India.

Thus the inability to gage a particular time period for the process of decline until Buddhism collapsed towards the end of the 12th century. Yet, the question remains if Jainism survived why Buddhism didn’t? The Bengal Puranas depict the Buddhists as being mocked and subject to verbal chiding.

Yet persecutions may suppress but it does not kill a religion! So what really happened to Buddhism in India?

No Hindu civilization before Buddhism

There is no mention of “Hindu” in ancient Aryan literature nullifying the belief that a Hindu nation existed. Hindus profess to be Aryans citing the Rigveda as the oldest literature in the world. However, Rigveda was written in Sanskrit and contains references to Prakrit language (600 BCE to 1000 CE) and Prakrit was associated with Buddhism. The Rigveda also contains Vaidik prayer to God Indra to kill Dasas. Dr. Ambedkar claims Dasas and Nagas were the same people and were rulers of India when the Rigveda was written. The Rigveda also mentions Rishis like Bharadwaj, Vasistha, Bhrigu, Viswamitra etc – Buddhist literature mentions these are Buddha’s contemporary so the Rigveda could not have been the oldest document in the world.

There is neither archeological evidence nor literary evidence that Sanskrit is anterior to Buddhism? Hindu historian Dr. Majumdar claims that 75% of Hindu culture derives from Dravidian culture. According to Brahminical literature the Chaturvarna (Brahmins, Kshatriyas, Vaishyas and Sudras), the Kshatriyas were exterminated by Brahmin leader Parasuram. The Brahim text the Gita mentions Vaishyas, Sudras and women as belonging to papyoni – in other words they were non-Hindus. We also know that the Vaishyas and the Sudras were disallowed to hear or recite the Vedas. Moreover, the science of medicine – Ayurveda was the profession of the Sudras and Charak Samhita the father of Ayurveda was not only a Buddhist but also the physician of Buddhist emperor Kanishka.

The truth remains that there is nothing like Aryan civilization and Vedic period in Indian history anterior to Buddhism. Prakrit the language of the indigenous people was associated with Buddhism in ancient times. In reality, the Buddhist language is associated with the Harappan culture as inscriptions used by Buddhist emperor Ashoka to propagate his message to the people were derived from the language of the Harappan people. Aryan is a distortion of the word Iranian.

In all probability the Vaidiks falsely inserted the myth that “Aryan culture” and “Vedic period” in the historical sequence anterior to Buddhism because they did not want to disclose that the Brahminical culture came after Buddhism. It was essentially an inferiority issue.

It is clear that there was no “Hindu civilization” before Buddhism, there was no “Vedic” period before Buddhism because Sanskrit developed after Buddhism and it was during the Buddhist period that the Vedas were manufactured. Not wanting to give due place to Buddhism it is often argued that the Vedas were not written and were merely passed down over generations through oral scriptures (Shruties). If so, then why were they not called Vedas instead of shruties? If Sanskrit did not exist before Buddhism in what language were the Vedas or shruties passed down from generation to generation?

The Hindu era

We all agree that the history of all religions began from their leaders – the Buddhist era began with Lord Buddha, the Christian era began with Jesus Christ...etc. The Hindu era begins from Vikrami Samvat (from Hindu king Chandra Gupta Vikramaditya) and Shaka Samvat which are 2055 and 1922 years old respectively. Yet, there cannot be two eras for Hindus – the Shaka era started from 78AD related to Kanishka, a Buddhist emperor of the Kushan dynasty.

Hindu Brahminisation began with the Shaka era and continued to the Vikram era. The first archaeological evidence of Sanskrit (language of Hindu Brahmins) called Rudra Danam inscriptions belong to the period of the Shaka rulers (Mathura, Nasik and Ujjain their capitals).

Shaka era actually started from Kanishka, a Buddhist emperor of Kushan dynasty. Instead of Shaka era it should be called Kushan era. Another question seeks to ask why Vikram era associated with Chandra Gupta 11 was made anterior to Shaka era? What is the relationship of the Hindus with the Shakas and Chandra Gupta? Kanishka was associated with Buddhism while Chandra Gupta was associated with Hindu Brahmanism. The only possible conclusion we can derive is that Vikram era was made anterior to Shaka era to make Buddhism inferior to Hinduism.

It was during the Shaka era that Buddhism came to be divided into Mahayana and Hinayana. It was during the Vikram era that Pali, the language of the Buddhists was exterminated.

Hindu history is perhaps just 2055 years old but in order to show its superiority it exterminated Pali and destroyed the cultural and religious identity of Buddhism. There sealed the fate of Buddhism in India.

Buddhism in Asia

Buddhism has strong foundations in Thailand, Burma and Sri Lanka whilst in other parts of South/South East Asia it is facing difficulties. The countries ruled by colonists resulted in persecution of Buddhist through missionary Christian/Catholic schools. Undoubtedly, there is a resurgence to revive Buddhism and to bring all Buddhist nations together.

South/South East Asia Theravada Buddhism - Indonesia, Malaysia, Burma, Thailand, Bangladesh, Laos, Cambodia, Vietnam and Sri Lanka.

In India it was only after Ambedkar started a neo-Buddhist movement among the untouchables in the 1950s that Buddhism came to be somewhat revived. In India it is mostly the Indian “untouchables” who are embracing Buddhism. There are 300m Dalits who to survive caste discrimination are turning to different faiths. We may recall how 50,000 Indian dalits converted to Buddhism. Out of 28 Indian states and 7 union territories Buddhism’s reach has become minimal. It is in the state of Maharashtra that 74% of total Indian Buddhists reside followed by Sikkim, Arunachal Pradesh, Mizoram and Karnataka, UP, West Bengal, Madhya Pradesh.

East Asian/Central Asian Mahayana Buddhism – Taiwan, Hong Kong, South Korea, Japan, Nepal and Bhutan, Ladakh, Russia and China (non-Han regions – Tibet, Inner Mongolia and Xinjian (East Turkistan). Han Chinese in inner China have also developed an interest in Buddhism.

It goes without saying that for a very peaceful practicing philosophy the currents that Buddhism and Buddhists have faced over ancient times and even towards contemporary times will never find answers as to why Buddhism has faced the challenges it weathered. There is no streak of violence in Buddhism. It is only about one’s own journey towards salvation along a middle path that espouses to refrain from either extremes to finding the Truth for oneself. That Truth is not the same for any of us, yet it is the Truth nevertheless.

Similarly in the West too, the people have found Buddhism to be an easy philosophy to understand and follow. Thus, in the US, Europe, Australia, Canada and even South America plenty of “Dharma centers” have emerged in over 90 countries.

Undoubtedly, we must mention Indo-Sri Lanka relationship and make special mention that there has never been a period of cordiality as that which existed during the time of King Asoka of India and King Devanampiyatiss of Sri Lanka. Regrettably, India has chosen to treat Sri Lanka as a quasi-enemy and has continued to carry out destabilizing operations against Sri Lanka. India’s present overtures towards aligning with Sri Lanka through Buddhism shows clear signs of seeking to be a partner of the Asian block through Buddhism since India has antagonized enough of its neighbors already.

While India plays no role in the future of Buddhism except its treatment along scholarly lines devoid of emotional attachment, it is the practice, the understanding, the reverence given to Buddhism that is seeing a revival and a greater binding amongst South/South East/Central/East Asian countries of the world and Sri Lanka should take a lead to create greater binding.

-        Asian Tribune –

Buddhism and the Unconscious

Buddhism and the Unconscious

http://www.huffingtonpost.com/john-stanley/buddhism-the-unconscious_b_1574785.html

"My life is a story of the self-realization of the unconscious." --C.G. Jung

Those who see into the Unconscious have their senses cleansed of defilements, are moving toward Buddha-wisdom, are known to be with Reality, in the Middle Path, in the ultimate truth itself. Those who see into the Unconscious are furnished at once with merits as numerous as the sands of the Ganges. They are able to create all kinds of things and embrace all things within themselves. --Shen-hui (as translated by D.T. Suzuki)

At the end of his life, C.G. Jung dictated to his secretary an extraordinary autobiography, "Memories, Dreams, Reflections," whose first sentence we cite above. Earlier he had observed how human nature resembled the twin sons of Zeus and Leda: "We are that pair of Dioscuri, one of whom is mortal and the other immortal, and who, though always together, can never be made completely one. ... We should prefer to be always 'I' and nothing else." Recent neurological studies into those "twin sons" have been exploring Jung's insight, leading to discoveries that have many important implications, including how we might understand traditional Buddhist teachings today.

Neuropsychology of the Unconscious

Brain research over the last generation has confirmed the difference between the left and right hemispheres of the brain. Our left cerebral hemisphere is the place where language is generated and received. It serves a linguistic consciousness with which we describe and think about the world. On the other side, our silent right brain hemisphere serves an unconscious awareness that cannot be coded in language. Non-verbal contemplative practices -- such as being quietly present in the natural world, "open presence" meditation, tai chi chuan or yoga -- elicit sustained awareness rooted in the unconscious. We are fully aware of what is happening, within and around us. Yet such experiences cannot be put into (or directed by) words because they are served by modules for sensory awareness in the right hemisphere. Focusing attention in the present suspends the usual executive functions of the conscious mind, so that the resources of the unconscious may unfold.

Those resources -- from intuitive reasoning to music, dance, imagery and healing -- are rich indeed. Curiously, unconscious capacities of the right hemisphere are equally essential for praying and a sense of humor. Especially important for our survival and well-being (including our sense of beauty) is the capacity of the right hemisphere to 'read' and delight in the textures and patterns of the natural world. This predilection, which the late Theodore Roszak called the ecological unconscious, reflects our ancestry as hunter-gatherers, which remains an important part of our evolutionary heritage.

What Is the Buddhist Model of the Unconscious?

Vasubandhu (fourth century C.E.) was one of the six great commentators on the Buddha's teachings, and co-founder of the Yogacara school. This major influence on the later Buddhist traditions of Zen, Dzogchen and Mahamudra describes eight types of consciousness. The first five are those of the eye, ear, body, nose and tongue, the sensory inputs to our neuro-linguistic "map of the world." The sixth, called citta in Sanskrit, is the conceptualizing mind.

The seventh type of consciousness (manas in Sanskrit) is described by Zen master Thich Nhat Hanh: "It is the number one discriminator, whose speciality is to say 'This is me. This is mine. This is not mine.' It creates belief in a self and distinguishes self from other." Manas usually keeps a tight grip upon the eighth type, alaya (the All-base or Storehouse consciousness). A key feature of the alaya is that it stores seeds of delusion and habitual reactive tendencies, which can manifest dynamically in manas consciousness. In contemporary terms, we could describe manas as the "self-module" and alaya as the unconscious mind.

Buddhism describes a pathway of self-transformation, which includes an awakening to our true nature. Thich Nhat Hanh describes this as follows: "Manas loses its grip on the store consciousness, and the store consciousness becomes the Wisdom of the Great Mirror that reflects everything in the universe." As Tang dynasty Zen master Shen-hui put it: Those who see into the Unconscious have their senses cleansed of defilements, are moving towards Buddha-wisdom, are known to be with Reality and are in the Middle Path, in the ultimate truth itself.

The 'Enormous Spiritual Task'

Jung believed that we are a very young species, with an inflated sense of our own importance -- and now experiencing the limits of our present evolutionary path, unable to evolve further through (linguistic) consciousness alone. He concluded: "The discovery of the unconscious means an enormous spiritual task, which must be accomplished if we wish to preserve our civilization" (Letters I, 537).

Preserving civilization -- indeed, our own species -- has become the most pressing issue of the 21st century. Our technological powers and enormous population have made us the dominant animal, putting the thermostat of the Earth in our hands. Yet we seem unable to take responsibility for the situation we have created, and gamble distractedly with the future of life on Earth. Are we really a unique biological exception to the laws of nature? In his powerful new book "The Social Conquest of Earth," the distinguished biologist Edward O. Wilson describes ours as a "Star Wars civilization with Stone Age emotions," in global denial as we lay waste to the biosphere. If we continue our present course, he anticipates that half of the Earth's plant and animal species will become extinct by the end of this century or soon thereafter.

Does Wilson's observation point to a spiritual identity crisis? What kind of breakthrough might guide the collective healing of our relationship with the Earth? Einstein remarked that a problem cannot be solved at the level at which it was created. He described the rational mind as a faithful servant and the intuitive mind as a sacred gift. The servant as ruler has brought our species to this juncture -- and reconfiguring its relationship to the intuitive unconscious mind seems to have become a condition of our survival.

Of course, we need the faithful servant going forward, and for numerous crucial tasks. Two of the highest importance are distinguishing scientific facts about ecology and climate from the propaganda of deceit and denial; and implementing breakthrough technologies for clean, renewable and efficient energy. But linguistic, mathematical and technological consciousness, no matter how dynamic their productions, need to be rooted in the guidance of unconscious awareness. In Buddhist terms, the alaya needs to be liberated from manas. The bigger picture requires the whole mind.

Through individual and collective belief in a narrow self-concept generated by the linguistic left brain, we have developed an unsustainable planetary culture preoccupied with dominating and exploiting the rest of the biosphere. That map of "progress" no longer corresponds to the territory we are in. Indeed, we have driven ourselves into a wasteland, where the signs proclaim an evolutionary dead-end.

We cannot think our way out of this with linguistic consciousness alone. We must turn to the creative and ecological unconscious of the right hemisphere to generate the paradigm shift we need to survive and thrive as a species.

John Stanley and David Loy are part of the Ecobuddhism Project.

Lessons from the Lotus Sutra. Infinite Life.

Lessons from the Lotus Sutra. Infinite Life.

In terms of the ultimate dimension, the life span of the Tathagata is immeasurable and infinite.

We have to use mindfulness in order to touch the ultimate dimension. …

The practice of mindfulness is the path that leads us to the ultimate dimension. When we practice mindfulness in our daily life activities – working, gardening, cooking, washing the dishes, greeting guests – we are in touch with the phenomenal world very deeply, much more deeply than when we do not have mindfulness. At that point the ultimate dimension can begin to show itself to us.

When our practice of mindfulness is solid and steady enough, then we are able to keep the lamp of Samadhi alight from moment to moment. Whether we are in the kitchen, bedroom, bathroom or office, when we sweep the courtyard or drive our car, in all these actions we maintain the bright flame of Samadhi. Practicing this way we get in touch with our own true nature, which is exactly the same as the Buddha’s, unborn and undying.

By- Thich Nhat Hanh. Peaceful Action, Open Heart. Lessons from the Lotus Sutra. Chapter Thirteen, Infinite Life.

“以此方式修行，我们就能接触到自己的真实本性，那与佛完全一样不生不灭的佛性。”

— 节录自《爱的正念》第十三章〈无量寿命〉，一行禅师著。

林清如：重新评价学运历史 （2012-05-14）

林清如：重新评价学运历史

（2012-05-14）

谢燕燕　报道

超过600名公众，包括曾参与或目睹1954年五一三事件的华中校友，昨天聚集在华侨中学礼堂，听当年的学运领袖也是华中校友林清如重温那一段历史。

如何看待那段风起云涌的年轻岁月，给那段由华校生主导的历史下定论，成了“山岗情怀　历史回音——华中三年（1954—1956）”学术讲座与会者的一大焦点。

昨天是五一三事件的58周年纪念，由新加坡儒学会、南洋学会、华校校友联合会联办，并由华中校友会协办的这个座谈会，邀请当年的中学联学术部主任林清如回母校畅谈那段历史，显得别具意义。

这个座谈会吸引大批公众，现场座无虚席，不少人只能坐在梯階或站在礼堂后面。林清如目前是怡和轩俱乐部主席。

马共是不是学运背后主导者？林清如说，殖民地政府的论述和学运人士的否认，让问题长期厘不清。他坦言自己没有答案，但他和马共没关系，手上也没资料。他希望日后有更多独立学者，能客观和深入研究这段历史。

近年来有些学者在探讨上世纪50年代学生运动时，强调了“五四”运动对新马学生的影响。新加坡亚洲研究学会会长梁秉赋博士曾谈到，1929年在华中教过书的老舍形容华中学生在思想上比他在英国所看到的激进学生还要激进，他也提到胡愈之呼吁南洋学生学习五四精神。

林清如认为“五四精神”的延续这个说法很有说服力，并回想起两名特别受华中学生爱戴的教师黄芳奎和陈仰成，当年传播给学生的，更多是五四精神，而不是意识形态。

他记得在中学联成立之际，黄芳奎曾希望中学联保持独立精神，指出五四运动是中国学生光荣之表现，但最后却不能免于政党之斗争。

至于陈仰成，林清如认为和胡愈之比起来，他更不像是个有共产主义抱负的教师。他鼓励学生认识政治，参与政治，这个精神其实源自五四时代的胡适。

“五一三历史意义不能抹煞”

75岁的林清如是在1954年年头，离开小笨珍到华中就读，1956年10月25日在林有福政府的催泪弹攻势下，被迫离开华中校园。

林清如表示自己并没有参与1954年5月13日学生反对殖民地政府“抽壮丁”（推行服兵役）的五一三事件。虽然是缺席者，林清如却认为五一三事件的历史意义不能被抹煞。他指出，五一三虽不是新马学运的开始，却是当时华校生本土意识的强烈表现。这一事件也突破紧急法令颁布后，笼罩本地的白色恐怖，进而把学运推前一大步。

他甚至认为这一事件为进步政党的崛起铺平道路。

一般人谈起1954年至1956年的学运，都会通称那是中学联的年代。林清如认为理论上没错，因为1955年10月7日正式注册的中学联是五一三事件孕育出来的。

林清如认为中学联在历史上发挥了哪些作用，值得深入研究，他认为上世纪50年代的学运促进了人民行动党的成长与茁壮，没有学运和工运的支持，行动党不会轻易在1959年取得政权。

　　此外，他也指中学联没有沙文主义作风，南大的成立，可说是中学联精神的延伸。

最好让独立学者研究马共问题

1947年至1951年在华中求学的校友王如明在座谈会上说，日本人投降后，形成一种民族觉醒气氛，华中学生在这种气氛下培养华中精神。当时从中国南来的许多华中老师确实很优秀，他们带来五四精神，为学生带来这方面影响。

但也有与会者认为，没有左派势力，当时的学潮搞不起来。英校出生的沈兆鹗律师表示自己当年曾参加过“学习班”，他认为当时的学运多少有一些马共的影响。

林清如说，很多人在谈过去的学运时，会触及共产党影响的问题，只是各有各的说法，要看从什么角度看问题。很多前马共成员也在写书，他们也想把光环挂在自己头上，林清如认为最好是交给独立学者去作研究。

另一名华中校友李文龙虽然没有经历1954年至1956年的学潮，却认为不管学潮是受左派思想、新中国的成立或五四运动的影响都好，当时的情绪是情有可原的。

如果给五一三事件加入不正当色彩，老一辈在缅怀过去时，难免心有无奈。他认为有必要证明五一三事件所起的正面“催化剂”作用。

回到如何看待历史的问题，林清如说，一些学者习惯把历史人物分成胜利者和失败者看待，结果出现两种历史版本，一种是歌功颂德的英雄史，另一种是充满悲情的控诉书，他认为这些都模糊了历史真面目。

他认为历史学者应向历史负责，不是向威权低头，而想要创造历史，改变历史者，更应该超越感情，走出悲情，这样才能从历史吸取教训，得到经验。

Faye Wong perform Heart Sutra 第三届世界佛教论坛开幕 香港 2012-04-26 王菲演唱心经

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